
















Aspeds of Jewish Powe 


in the 


United States. 


Volume IV | 


of 


The International Jew 
The World’s Foremost Problem 


A Fourth Selection of Articles from 


THE DEARBORN INDEPENDENT 

f 
4 a3 18 4 | Published by | 
& 5D28 ite Dearborn Publishing Co. 
uM %. v4 Dearborn, Mich, 





May, 1922. 





Aspects of Jewish Power 


in the 


United States 


a Volume IV 
; of 


The [International Jew 
py The World’s Foremost Problem 





Being a Reprint of a Fourth Selection 
of Articles from 
THE DEARBORN INDEPENDENT 





Digitized by the Internet Archive 
in 2021 with funding from 
Princeton Theological Seminary Library 


https://archive.org/details/internationaljew04unse 





Preface 


HIS is the fourth volume of reprinted studies 

in the Jewish Question as they appeared in THe 
DEARBORN INDEPENDENT. The articles follow the 
Same general line as the previous volume in showing 
the various angles of Jewish influence and achieve- 
ment in the affairs of the people of the United States, 
but they do not by any means exhaust either the 
number of the angles nor the depth of the signif- 
icance in the angles traced. 

Deliberate public opinion has shown many signs 
of a new alertness to the movement which was pro- 
ceeding deftly and unnoticed in the midst of Amer- 
ica, and many checks have been put in operation. 
The work of THe DEARBORN INDEPENDENT was 
undertaken at a disadvantage because of the tre- 
mendous emphasis of the American mind on racial 
peace and because of the ease with which racial 
propagandists can make a purely economic and 
political matter assume the aspects of a religious 
controversy. THE DxHARBORN INDEPENDENT opened 
the Question to public gaze, and was therefore as- 
sumed to be the attacker. In this country our sense 
of fairness always leaves the advantage with the 
attacked, and false accusations quickly fall. The 
country has seen, however, the truth of the state- 
ments and has observed the mild and unprejudiced 
manner in which they were made, so that it may 
now be said that truth has made its way. 

Most gratifying are the signs which Jews them- 
selves have given that certain abuses must be quick- 
ly stopped. A Jewish leader has appealed for the 
removal of the exemption which nullifies the Con- 
stitution of the United States in favor of the Jew 


4 PREFACE 


with reference to the use of liquor. Other Jewish 
leaders have sought to compel Jewish theatrical 
controllers to observe elementary decency in their 
productions. 

These articles have always held that the cleansing 
must come from within Judah itself. It is recognized 
that racial pride might prevent many improvements 
being attempted under fire, but American Jews 
cannot afford to be ruled by a false pride in this 
respect. These are days of judgment for all the 
corruptive forces of society and the Jews cannot 
expect to escape responsibility for their part in these 
things. 


May, 1922. 


LXII. 


ex Uide 


LXIV. 


LXV. 
Ie Vid: 


LXVIE. 
EXVITl 


eXcLx. 
UXX. 


LXXI. 

eX XT: 
LXXIUL 
XIV: 
LXXV. 
LXXVI. 
DXXV ET 
LEP ONG BIE 
LXXIX. 
LXXX. 


Contents 


How Jews Gained American Liquor Control 
Gigantic Jewish Liquor Trust and Its Career 
The Jewish Element in Bootlegging Evil 

Angles of Jewish Influence in American Life 
The Jews’ Complaint Against “Americanism” 
The Jewish Associates of Benedict Arnold 
Benedict Arnold and Jewish Aid in Shady Deal 
Arnold and His Jewish Aids at West Point 

The Gentle Art of Changing Jewish Names 
Jewish “Kol Nidre” and “Eli, Eli” Explained 
Jews as New York Magistrates See Them 
Jews Are Silent, the National Voice is Heard 
What Jews Attempted Where They Had Power 
The Jewish Question in Current Testimony 
America’s Jewish Enigma—Louis Marshall 

The Economic Plans of International Jews 

A Jew Sees His People As Others See Them 
Candid Address to Jews on the Jewish Problem 
An Address to “Gentiles” on the Jewish Problem 


“United, then, by the strongest feelings of 
solidarity, the Jews can easily hold thew own in 
this disjointed and anarchic society of ours. If 
the millions of Christians by whom they are sur- 
rounded were to substitute the same principle of 
co-operation for that of indwidual competition, 
the importance of the Jew would immediately be 
destroyed. The Christian, however, will not 
adopt such a course, and the Jew must, inevitably, 
I will not say dominate (the favorite expression 
of the anti-Semites) but certainly possess the ad- 
vantage over others, and exercise the supremacy 
against which the anti-Semites inveigh without 
being able to destroy it,”—Lazare, 


LXIl. 


How Jews Gained American Liquor 
Control 


O those who have been surprised and confounded 

by the widespread evidence, which even the 

newspapers have been unable to suppress, that the 

bulk of the organized bootlegging which is being 

carried on in this -country is in the hands of Jews, 

it would have been less of a surprise had they known 
the liquor history of this country. 

The claim made for the Jews, that they are a sober 
people, is undoubtedly true, but that has not pre- 
vented two facts concerning them, namely, that they 
usually constitute the liquor dealers of the countries 
where they live in numbers, and that in the United 
States they are the only people exempted from the 
operations of the Prohibition law. : 

Here as elsewhere the principle holds true that 
“the Jew is the key.” The demoralization which 
struck the liquor business, causing its downfall, and 
the demoralization which has struck Prohibition en- 
forcement for a time, cannot be understood without 
a study of the racial elements which contributed to 
both phenomena. If in what follows the Jews find 
objectionable elements, they should remember that 
their own people put them there. It is impossible 
to doubt that if the organized Jews of the United 
States were to make one-thousandth of the protest 
against the illegal liquor activities of their own peo- 
ple that they make against the perfectly legal and 
morally justifiable exposures being made in Tur 
DEARBORN INDEPENDENT, the result would be not only 
favorable but immediate. 

There was a time when the term “whisky” had a 
much more respectable connotation than it has to- 
day. There was a time when to use whisky and even 
to make it, were customs sanctioned by the better 
class of public opinion. 


8 THE INTERNATIONAL JEW 


It is a common explanation of the difference be- 
tween then and now, that people of the latter period 
became more sensitive morally than their forbears, 
that whereas the previous generation guzzled its 
whisky, innocently oblivious of the evil in it, the lat- 
ter generation developed a stronger moral discrimi- 
nation and banned the custom. 

The truth is this: the people did not become 
better; the whisky became worse. When the entire 
story of the people’s justifiable indignation is writ- 
ten, the competent historian will trace along with 
the people’s rising disgust, the whisky’s decreasing 
quality. 

Attention to this matter will materially assist an 
understanding of the fact that Jews and bootleg- 
ging are so continuously and prominently connected 
in the public prints these days. 

Readers of the old romances know how proud the 
master was of his wines. Vintages ripened under 
certain skies, on certain hills, where certain waters 
flowed, with cellarage in certain soils, had a faculty 
of aging gracefully, mellowing to a smoothness and 
purity and desirableness that made for cheer and 
health without the alloy of sordid inebriety. The 
bouquet of wine, the perfected essence of the grape 
subjected to the further courses of nature, has been 
a theme of praise for centuries. If it were uttered 
today the source of the utterance would be suspect- 
ed, and very probably with good reason, of being in 
pay of the “wets.” For the vile stuff which civiliza- 
tion threw out is not at all the wine of popular cus- 
tom and century-long esteem. 

Nevertheless, it is not difficult for even a mod- 
ern to grasp the fact that there was an art in making 
wine and strong drink, in which art men took pride. 
That art required time, experience, a love of good 
quality. 

It is a little difficult to speak of this art in connec- 
tion with whisky—wine being a more poetic word— 
yet it is a matter of knowledge that three places in 
the world have devoted to the production of whisky 
the same spirit which France and Portugal devoted 





HOW JEWS GAINED AMERICAN LIQUOR CONTROL 9 


to their wines. These three districts are Glenlivet 
in Seotland, the region of Dublin in Ireland, and the 
Blue-Grass region of Kentucky. Why in these three 
regions? First, because there were men—non-Jews, 
of course—who were willing to wait ten years to pro- 
duce a good article. Second, the waters of these re- 
gions are of a quality which is beautifully adapted 
to the making of pure goods. Pure whisky, it should 
be remembered, is a vegetable product matured by 
natural forces and no other.. Grain, water and time 
—not even artificial heat added, nor any other thing 
—completes the best whisky product. 

In older times in America there were men who 
were as choice of their whiskies as of their horses or 
books. There was then such a thing as quality. But 
there was no such thing as delirium tremens. That 
came later, with the disappearance of pure whisky. 
A distiller seldom grew rich—he was too engrossed 
in maintaining the quality of his product; and it 
consumed much time. 

There were certain brands known nationally be- 
cause of their mildness and purity—purest wine of 
the choicest grapes, aged in the best adapted cellars, 
was not more mild or pure. There are names that 
remain until this day—Pepper, Crow, Taylor, and 
others—the names of men who took time and pains, 
whose names became “brands” which guaranteed 
quality and purity. These men were distillers in 
the true sense, not manufacturers nor compounders, 
but distillers in a time when distilling was both a 
science and an art, and not a mere name to conceal 
a gigantic fraud on the public. 

In time to come, when the people’s justifiable 
moral indignation will permit a study of the steps 
by which the reputation of whisky came to its pres- 
ent low degree, they will see how much better it 
would have been, how much more efficacious and 
clarifying, if the attack on whisky had included an 
exposure of the men who had driven whisky out of 
the country and were selling rank poison as a sub- 
stitute. The saloon, the brewer, the man who used 
strong drink were all of them made the target for 


10 THE INTERNATIONAL JEW 


attack; the Jews who demoralized the whole business 
went on collecting their enormous and illegitimate 
profits without so much as their identity being re- 
vealed. 

Whisky ceased to be whisky and beer grew less 
like beer; the results upon humanity became appa- 
rent and deplorable. So society raised the license 
fee and increased the restrictions. To meet this, the 
Jewish compounders turned out still cheaper stulf, 
and still more vicious mixtures. Licenses went up, 
and quality went down; the Jewish compounders 
always getting a larger margin of profit. And 
through the long, long fight, no one, with’one or two 
notable exceptions, had the ‘sense and the courage 
to point a finger at the solid racial phalanx lined up 
behind the whole rotten combination. 

Distilling is one of the long list of businesses 
which has been ruined by Jewish monopoly. Those 
who favor Prohibition will probably thank the Jew 
for his work in that direction. It may be that the 
Jew is destiny’s agent to demoralize the business 
that must pass away. But set against that the fact 
that it is Jewish influence that demoralizes Prohibi- 
tion, too, and both “wets” and “drys” have an inter- 
esting situation to consider. 

In general, the Jews are on the side of liquor and 
always have been. They are the steadiest drinkers 
of all. That is why they were able to secure exemp- 
tion from the Prohibition laws; their religious cere- 
monies require them to drink an amount which the 
law has considered to equal ten gallons a year. And 
so the Prohibition law of the United States—a part 
of the Constitution of the United States—is made 
legally ineffective to the extent of ten gallons a year 
a Jew. The amount, of course, is very much more; 
it is always easy to get 100 gallons through a 
10-gallon loophole. In fact, thousands of gallons 
have come through that 10-gallon loophole. 

It will come to many people as new knowledge 
that the liquor business of the world has been in the 
hands of Jews. In the United States the liquor 
business was almost exclusively in the hands of Jews 


HOW JEWS GAINED AMERICAN LIQUOR CONTROL lil 


for 25 years previous to Prohibition, during the pe- 
riod, in fact, when the liquor trade was giving point 
and confirmation to Prohibition arguments. ‘This 
knowledge has an important bearing on the inter- 
pretation of our times. 

In the volume, “The Conquering Jew,” published 
by Funk & Wagnalls Company in 1916, John Foster 
Fraser writes: 

“The Jews are masters of the whisky trade in 
the United States. Eighty per cent of the 
members of the National Liquor Dealers’ Asso- 
ciation are Jews. It has been shown that 60 
per cent of the business of distilling and whole- 
sale trade in whisky is in the hands of the Jews. 
As middlemen they control the wine product of 
California. Jews visit the tobacco-growing 
States and buy up nearly all the leaf tobacco, 
so that the great tobacco companies have to buy 
the raw product from them. The Jews have a 
grip on the cigar trade. The American To- 
bacco Company manufactures about 15 per cent 
of the cigars smoked in the United States. The 
Jews provide the rest.” 

It was also true in Russia, Poland, Rumania. The 
Jewish Encyclopedia states that “The establishment 
of the government liquor monopoly (in Russia in 
1896) deprived thousands of Jewish families of a 
livelihood.” They controlled the liquor traffic, the 
vodka business which undermined Russia. The gov- 
ernment made the liquor business a national monop- 
oly in order to abolish it, which was done. Liquor 
in Russia was Jewish, as the Encyclopedia testifies. 
Anyone reading carefully the article on Russia, espe- 
cially pages 527 and 559 in the Jewish Encyclopedia, 
will be in no doubt as to the fact. In Rumania the 
whole “Jewish Question” was the liquor question. 
The land of the peasants came into control of the 
liquor sellers, and the business of handling liquors 
was a Strict Jewish monopoly for years. In Poland 
the same was true. It is not surprising, therefore, 
that in the United States whisky also became 
Jewish. 


12 THE INTERNATIONAL JEW 


For convenience in detailing this story, most of 
the observations made will center in the state of 
Kentucky. Almost every one of age knows the 
phrase “fine old Kentucky whiskies.” It was once 
a phrase that meant something. Kentucky produced, 
in her limestone regions, the kind of water that 
served best with the grain ingredients of whisky. 
The word “Bourbon,” known mostly as a kind of 
whisky, is really the name of a county in Kentucky 
where “Bourbon whisky” was first made. How pro- 
foundly the region in which whisky is manufactured 
affects the product may be gathered from the fact 
that a primitive Kentucky distiller named Shields, 
who became famous for a brand of Bourbon made 
from the waters of Glen’s Creek, conceived the idea 
of lowering his costs by transferring his distillery 
to Illinois, where he would be nearer the rich corn- 
fields. He was disappointed. Illinois water would 
not make Bourbon. “The rule of the region” is su- 
preme. Jamaica rum owes its characteristic to the 
waters of Jamaica. Port wine is best produced in 
the region of Duro in Portugal, champagne in the 
region of Rheims in France, and beer in Bavaria. 
And so, in Kentucky there was the right combina- 
tion of elements which made the whisky product of 
that state world famous. — 

An alcoholic spirit from grain may be made in any 
climate and by many methods. Neutral spirits, high 
wines and alcohol, are not indigenous anywhere. 
They can be made in any back room or cellar, in very 
little time. Little care is required. A concoction 
of drugs and spirits, properly colored and flavored, 
fraudulently labeled “whisky” and passed out over 
the bar, is a crime against the art of distilling, 
against the human, nervous system, and against so- 
ciety. 

Readers may recall that in 1904, Dr. Wiley, then 
chief of the United States Bureau of Chemistry, had 
a great deal to say about this. But because he did 
not point out that the evil he was attacking was fos- 
tered by a single class of men bent on gain at the 
cost of ruin to an American industry and to count- 


HOW JEWS GAINED AMERICAN LIQUOR CONTROL 13 


less thousands of American citizens, few paid any 
attention to him. The public supposed that Dr. 
Wiley was discussing a technical question which in- 
terested American distillers only. It vastly more 
interested the American citizen, if he had but known 
it, if anyone had but had the clear vision and the. 
courage to expose the great Jewish whisky con- 
3piracy. 

The difference between the non-Jewish and the 
Jewish method, as illustrated in the history of Amer- 
ican whisky, is thus described by Dr. Wiley: 

“The aging of whisky takes years of time. It is 
expensive. The whisky leaks out. It is allowed to 
stand for four years at least. The object of this is 
to permit the oxidation of the alcohols. 

There is a loss of interest on the value of the whisky 
while it is aging; hence it is an expenSive process. 

“But the manufacture of compounded, or artificial 
whisky has for its purpose the avoiding of this long 
and expensive process. The makers begin with the 
pure article of spirits which can be made in a few 
hours. . . . To this is added enough water to 
dilute it to the strength of whisky. The next step is 
to color it. . . . this is done by adding burnt 
sugar and caramel. The next thing is to supply the 
flavors. . . . By the way I have described, in 
two or three hours the compounder can make a ma- 
terial which looks like, smells like, tastes like, and 
analyzes like genuine whisky, but it has a different 
effect on the system. The people who drink this 
whisky are much more liable to receive injury from 
it than those who drink the genuine article.” 

All sorts of practices were resorted to. Drugs and 
raw “crops” of whisky were bought up and the busi- 
ness of “rectifying,” as it was called, began the 
ruin of the natural and wholesome process of dis- 
tilling. Quick money, regardless of what happened 
to the customer: that was the motive of the rectify- 
ing business. 

This rectifying business was mostly Jewish. Here 
and there a non-Jew was associated with Jewish 
partners, but rarely. The way had been found to 


14 THE INTERNATIONAL JEW 


trade on the reputation of the term “whisky” by 
compounding a liquid which looked and tasted like 
whisky but the effect of which was harmful. That 
was the capital fraud—the capture of the name 
“whisky” for a synthetic poison. There was a con- 
cealment of the meaning of “rectified spirits,” a de- 
ceptive use of the word “blend,” and even a most 
fraudulent misrepresentation concerning aging. If 
chemical deception could be used to make a whisky 
taste as if it were nine years old, then it was adver- 
tised as “Nine Years in the Wood.” Here is a bit of 
Jewish court testimony : 

Q. Is your make of whisky nine years old? 

A. Nine years old, but I want to explain in 
that respect that the whisky may not have ex- 
isted nine years before it was put into that 
bottle. . . . That brand of whisky which we 
brand as nine years old blended, means that it 
is equal to nine-year-old whisky in smoothness 
and quality. 

Q. How did you arrive at the fact which you 
put upon this bottle that the whisky was nine 
years old? 

A. Because it is comparatively nine years 
old. 

Q. How do you arrive at that result? 

A. By sampling. You take the whisky that 
is allowed to remain in the original package for 
nine years and compare it with our nine-year- 
old blend and you will find them in smoothness 
the same. Therefore, we class it as nine-year- 
old whisky. 

Let the reader form his own judgment on that 
type of mind. The whisky bore a name resembling 
a time-honored brand of pure goods, and it flaunted 
the name Kentucky, when it was not whisky at all, 
was not a Kentucky product, but was compounded 
of neutral spirits from Indiana, prune juice from 
California, rock candy from anywhere, and raw IIli- 
nois whisky from Peoria to give it flavor. 

_ Although Louisville, Kentucky; became headquar- 
ters of whisky men, it was Cincinnati, Ohio, a thor- 





HOW JEWS GAINED AMERICAN LIQUOR CONTROL 15 


oughly Judaized city, which became a greater head- 
quarters for the pseudo-whisky men, the compound- 
ers, mixers and rectifiers. The list of Cincinnati 
liquor dealers reads like a directory of the Warsaw 
ghetto. In, Louisville the Judaic complexion of the 
city, as well as society, is very noticeable; indeed, 
most of the leading Jews in the whisky business are 
now Kentucky “Colonels.” | 

The Jewish character of the whisky business since 
the Civil War may be visualized, by the simple ex- 
pedient of noting how many of the better known 
brands have been at various dates under Jewish 
control: ; 

There is “Old 66,” owned by Straus, Pritz & Co. 

“Highland Rye,” owned by Freiberg & Workum. 

“P, W. Samuel Old Style Sour Mash,” owned by 
Max Hirsch, the Star Distilling Company. 

“Bridgewater Sour Mash and Rye Whiskies,” 
“Rosewood and Westbrook Bourbon Whiskies,” dis- 
tilled by J. & A. Freiberg. 

“TT. J. Monarch” and “Davies County Sour Mash 
Whiskies,” controlled by J. & A. Freiberg. 

“Louis Hunter 1870,” “Crystal Wedding,” and 
“Old Jug,” blended by J. & A. Freiberg. 

“Gannymede 7°76,” put out by Sigmund and Sol H. 
Freiberg. 

“Jig-Saw Kentucky Corn Whisky,” ‘Lynndale 
Whisky,” “Brunswick Rye and Bourbon,” by Hoff- 
heimer Brothers Company. 

“Red Top Rye” and “White House Club,” by 
Ferdinand Westheimer & Sons. 

“Green River” came into the control of E. La Mon- 
tague. 

“Sunnybrook,” a widely advertised brand, on 
whose advertising matter a man in a United States 
inspector’s uniform stood behind as if endorsing it, 
was at the time owned by Rosenfield Brothers & Co. 

“Mount Vernon,” as from the Hannis Distilling 
Company, was at the time owned by Angelo Meyer. 

“Belle of Nelson” came into control of the Jewish 
trust, which was brought to legal birth by Levy 
Maver and Alfred Austrian, the latter being the Chi- 


THE INTERNATIONAL JEW 


cago attorney whose name will be recalled in connec- 
tion with the baseball articles in this series. 

“James EK. Pepper” was owned by James Wolf. 

“Cedar Brook” was owned by Julius Kessler & Co. 
It was formerly the old “W. H. McBrayer” brand, 
but the real W. H. McBrayer, knowing the hew 
methods that were arising in liquor-making, request- 
ed in his will that his name should not be used as a 
brand after he had ceased to see that the product 
was worthy of his name. 

In the Pittsburgh and Peoria districts, the same 
story held true; the alleged whisky made in those 
districts was controlled, with one exception, by 
Jews. 

The Great Western Distillery, in Peoria, is owned 
by a corporation of Jews. Two of its brands were 
“Ravenswood Rye” and “Ravenswood Bourbon.” 

The Woolner Distillery made “Old Grove Whisky” 
and “Old Ryan Whisky,” and “Bucha Gin.” 

In the city of Peoria alone there are fifteen great 
fortunes, all held by Jews, and for the most part 
made in what passed in Peoria for Whisky. 

Take the city of Cincinnati alone and note what 
even an incomplete list reveals as to the names of the 
men classified as “distillers” : 

Bernheim, Rexinger & Company; Elias ‘Bloch & 
Sons; J. & A. Freiberg; Freiberg & Workum; Helf- 
ferich & Sons; Hoffheimer Brothers Company; Elias 
Hyman & Sons; Kaufman, Bare & Company; Klein 
Brothers; A. Loeb & Co.; H. Rosenthal & Sons; 
Seligman Distilling Company; Straus, Pritz & Com- 
pany; S. N. Weil & Company, and EF’. Westheimer & 
Sons; with many other Jews concealed under fancy 
trade names and corporation designations. It is the 
same throughout Ohio, which state, incidentally, is 
one of the most Jew-ridden states in the Union. 

The lists here given do not by any means begin to 
indicate the numbers of the Jews who were engaged 
in the liquor business, they only indicate the com- 
plexion which the business takes on when a search is 
made behind the “brands” and the trade names. Any 
citizen in any city of size will have no trouble in 


HOW JEWS GAINED AMERICAN LIQUOR CONTROL 17 


confirming the statement that most of the rectifiers 
and wholesalers and brokers in the whisky trade of 
his city also were Jews. 

But it is not only the fact that the liquor business 
was controlled by Jews that assumes importance. 
That is a fact which no one will deny—not even the 
Jewish defenders. But it is the additional fact that 
there was spread over this country the machinery of 
a vicious system which while it was destined to ruin 
the liquor business—as perhaps it deserved to be 
ruined—also ruined hundreds of thousands of citi- 
zens who trusted that “pure and unadulterated” 
meant what the words were intended to convey. It 
would be a separate story to tell of all the manipu- 
lation of labels, the piracy of brand names, the con- 
scienceless play upon the words “pure and unadul- 
terated” of which the un-American ‘compounded 
liquor” combine was guilty. Of course, the stuff was 
“pure and unadulterated”—so is carbolic acid—but 
it was not whisky! There were law violations ga- 
lore, and it was well enough recognized in the recti- 
fying business as a regular practice to appropriate 
annually a certain sum to pay the fines that were 
bound to be assessed against it. A riot of adultera- 
tion and chicanery ensued, with whisky being made 
in many saloon cellars and the dangerous secrets 
of synthetic booze-making being peddled abroad 
among the customers of the trust. 

Presently the saloon men became aware of the 
fact that they were the goats of the game. Seldom 
was the Jew engaged in dishing out five-cent beers 
or ten-cent whiskies; it remained for the “boob Gen- 
tile’ to do that; the Jew was at the wholesale end 
where the real profits were made. But it was the sa- 
loon man who took the brunt of the blame. The 
Jewish “distillers,” as the compounders and blend- 
ers of the Louisville and Peoria districts were called, 
wore silk hats and their respectability was unques- 
tioned. The saloon men made an eleventh hour ef- 
fort to save their business, but the stuff they were 
pouring out had not improved, and Prohibition 
came, Sweeping the saloon away, but, as the sequel 


18 THE INTERNATIONAL JEW 


will show, not depriving the Jewish compounder of 
his profits. 

How much of the liquor business of the United 
States was in whisky and how much in rectified 
spirits ? 

The Twelfth Census of the United States, 1900, 
said: “Most of the distilled liquors consumed as a 
beverage by the American people pass through rec- 
tifying houses. The different classes of rectified 
spirits range from the cheapest concoctions of neu- 
tral spirits and drugs to the simple blending of 
young and old whisky.” 

Twenty years ago statistics showed that 80 per 
cent of the so-called whisky put up in the United 
States was imitation whisky. Chief Chemist Wiley, 
whose concern was not with the quantity but with 
the quality, gave it as his information “that over 
half the whisky in this country was compounded 
whisky. Less than half was genuine; and while they 
usually mix a little old whisky with it, they often 
sell it purely and simply as it is, whisky which has 
no claim to be called whisky under the real meaning 
of that term.” 

But all that was only a beginning. The time came 
when the vision of a great liquor combination rose in 
certain minds in this country. It was planned to 
sweep the good brands and the bad brands alike into 
one common management—whose control the reader 
will by this time suspect—and thus not only capi- 
talize the reputation which the old-time American 
distillers had made through years of honest distill- 
ing, but use the trade names of pure goods as a mask 
for a deluge of the dishonest kind of liquor which 
left a trail of suicide, insanity, crime and social 
wreckage in its path. 

This, with independent testimony as to the Jewish 
direction of it all, will form the subject matter of 
Separate story, 





Xssue of December 17, 1921. 


LXIIl. 


Gigantic Jewish Liquor Trust and 
Its Career 


T has been shown how the American whisky busi- 

ness became Jewish. The distillers of pure whisky 
which required years to make, were driven out by 
the manufacturers of drugged and chemicalized 
liquors which could be made in three or four hours. 
The latter, being cheaper and more intoxicating, so 
completely usurped the market that the public never 
knew that it was not whisky. It had stolen the 
name of whisky, and under that name the righteous 
indignation of the people prohibited it; and under 
that name still it is being sold by bootleggers at an 
advance of 1,000 per cent. The use of the fraudu- 
lent label is not new, it is not a product of Prohibi- 
tion days; it began with the advent of Jewish capi- 
tal into the liquor business. Whisky, carefully and 
scientitically made, purified by long years of repose 
in the warehouse, was an American product; “red 
eye,” “forty rod stuff,” “knock ’em dead” and “squir- 
rel whisky” mixed and sold the same day, were Jew- 
ish products. 

The Pure Food Law came into the fight to protect 
the American industry, but it was flouted at every 
turn. ‘Bad liquor was in such a deep state of public 
disgrace that the people paid little attention to Chief 
Chemist Wiley’s efforts. They thought when he said 
“whisky” he meant the stuff that they knew as 
“whisky,” and they disregarded him. The degener- 
acy of the liquor business became deeper and deeper, 
to the amazement of both its friends and its foes, 
and no one had the key to the situation because no 
one Saw, or seeing, had courage to expose, the Jewish 
program behind the scenes. 

To resume the story: Even after the cheap com- 
pounded liquors which masqueraded as “whisky” 
had won a commanding place in the market, to the 
serious detriment of the business in pure brands, the 


20 THE INTERNATIONAL JEW 


Jewish compounders were far from satisfied. There 
remained a few American brands whose names, by 
reason of their dependability, topped the list. Their 
very quality, though of limited quantity, was a con- 
stant challenge to the vicious mixtures of which the 
rectifiers produced millions of gallons a year. 

How to remove those standard American brands, 
with their honest labels, from the market ?—that 
was the problem which the leaders of the Jewish 
compounding business tackled. The first resort was, 
characteristically, to trickery. Shipments of pure 
goods would be sidetracked somewhere en route, 
while the rectifiers drew off half the whisky and 
refilled the barrels with mixed compounds. People 
who have been amazed at the stunts of the bootleg- 
gers—the sidetracking of whisky shipments, the 
“robbery” of loaded trucks, and so on—would not be 
so surprised if they knew that every trick was used 
by the compounders of bad liquor twenty years ago! 
It was Jewish then, as it is Jewish now, but no one 
dared say so. Merely to list the tricks would require 
too much space. It was a nasty business from any 
point of view. 

But still the standard brands held their place in 
publie confidence. The Jew who claims to be the su- 
perior of the American in skill did not think of 
making a better whisky and thus winning the mar- 
ket; he thought to get rid of the better whisky that 
the vicious, adulterated product might own the field. 

It was the day of Trusts. Big Business was amal- 
gamating. It occurred to the leaders of the com- 
pounding business that if they could sweep all the 
honest distilleries into a combine with all the back- 
room rectifying places, put them all under one man- 
agement and run down the quality of famous brands 
to the standard of cheap ones—cashing in on the 
names of the brands, and doubly profiting by de- 
creasing the cost which quality requires—they could 
thus accomplish in a financial way what had been 
formerly tried by less respectable methods. 

The inception of the idea of a “whisky combine” 
was legitimate. The Kentucky distillers (who must 





GIGANTIC JEWISH LIQUOR TRUST AND ITS CAREER 21 


at all times be distinguished from compounders and 
rectifiers) endeavored in 1898 to establish a com- 
bination that would unite all the legitimate distil- 
leries in the fight against the flood of counterfeit 
whisky. It is, however, significant that there was 
not enough capital in the legitimate whisky business 
to finance the plan. But when the idea was picked 
up by the makers of spurious liquor, there were mil- 
lions of dollars at their command—just as today, 
with industry suffering, there are millions of Jewish 
capital at the disposal of the motion picture 
business! 

In the Louisville Courier-Journal, February, 1899, 
the story of the first operations toward a combine is 
told, the language being inflated, of course, that 
hesitant distilleries might be stampeded. ‘Absorbed 
Kentucky Distilleries in a Mammoth Combine. Capi- 
tal Stock $32,000,000. Some of the Biggest Plants 
in the State Involved. Sixteen in Louisville. Con- 
trols 90 per cent of the Product and Nearly All 
Standard Brands.” 

“Levy Mayer, of Chicago, has acted as counsel in 
the drawing up of the papers. He becomes the gen- 
eral counsel of the new company.” 

This article contained a list of Kentucky distiller- 
ies, all of them American—that is, non-Jewish. It 
was the well-established brands, the names of quali- 
ty, that were sought. These names were all non- 
Jewish. 

“Levy Mayer, the general counsel of the new com- 
pany, said tonight: ‘The Kentucky Distilleries and 
Warehouse Company is a reality and will bring pros- 
perity to the state of Kentucky where depression 
has prevailed for some years on account of the dis- 
cord which has existed among the distillers of Bour- 
bon whisky, who for a generation prior enjoyed a 
great prosperity.’ ” 

A most ingenuous statement. But Mr. Mayer is 
a most ingenuous man. However, there is some 
truth in his statement: it was true that the legiti- 
mate distillers had suffered from depression, not be- 
cause the American people were not consuming 


22 THE INTERNATIONAL JEW 


liquor, however, but because the American people 
had been turned from pure whisky to “red eye”; and 
Mr. Mayer’s smooth statement that this depression 
was “on account of the discord which has existed 
among the distillers of Bourbon whisky” needs re- 
vision to “the fight between the non-Jewish makers 
of real whisky and the Jewish makers of compound- 
ed liquor.” 

In the story of the combine a great deal is heard 
of Mr. Mayer and Alfred Austrian. Mayer is a Chi- 
cago Jew ‘who is worth a story by himself. He is 
one of those Jews with whom candidates for the 
American presidency—mostly those candidates who 
are in debt—feel it necessary to stay, when he in- 
vites them. Mr. Austrian is sufficiently well known 
by his connection with the baseball scandal. He was 
attorney for Rothstein, the gambler, whose name 
figured so prominently in that scandal, and who is 
credited with doing things to the grand jury testi- 
mony in a way that makes a pretty tale. Austrian 
also appeared for two St. Louis Jew gamblers, im- 
plicated in the baseball scandal, who were afterward 
indicted. Austrian is also credited with being the 
author of the so-called “Lasker Plan” of baseball 
reorganization. The services of Mayer and Austrian 
to the liquor interests of Chicago and Cook County, 
were and are important. 

There were Jewish names previously appearing. 
About 1889 Nathan Hoffheimer had tried to bring 
all the Kentucky whisky business under one head, 
and later Morris Greenbaum tried it. It will prob- 
ably be conceded that both these men are Jews, and 
it is provable by the records that they were endeav- 
oring to consolidate the whisky business. But the 
big stunt was really pulled off under the guidance 
of the two Chicago Jews, Mayer and Austrian. 

“The various companies forming the Trust are: 

“American Spirits Manufacturing Company, $35,- 
000,000; Kentucky Distilling and Warehouse Asso- 
ciation, $32,000,000; The Rye Whisky Distillers As- 
sociation, $30,000,000; the Standard Distilling Com- 


GIGANTIC JEWISH LIQUOR TRUST AND ITS CAREER 23 


pany, $28,000,000; and the Spirits Distributing Com- 
pany, $7,500,000. 

“The forerunner of the gigantic combination of 
the whisky interests of the country was the organiza- 
tion of the American Spirits Manufacturing Com- 
pany upon the ruins of the old whisky trust which 
was controlled and directed by Joseph Greenhut. 


“Attorney Levi Mayer, of Chicago, who has been 
legal adviser of the whisky people from the inception 
of the American Spirits Manufacturing Association, 
was called to New York Saturday last to confer over 
the legal form of the charter and the closing of the 
negotiations.” 

The italicized portions indicate the connection, 
and it was a connection maintained to the end, and 
may indeed be continued yet. 

Then, in the current accounts of this merger of 
the liquor business under Jewish control, another 
name appears. On March 15, 1899: 

“Angelo Meyer, a big whisky buyer of New York, 
is in Louisville trying to buy a big lot of whiskies.” 
It appears that Mr. Meyers put on a poor mouth and 
told how hard it was to buy whisky in big lots. 

And then on March 17, two days later, this ap- 
peared: “Mr. Angelo Meyer, the wealthy Philadel- 
phia whisky man, has been appointed one of the gen- 
eral managers of the business of the Kentucky Dis- 
tilleries Company, and is engaged in appointing men 
to take charge of the various departments of the 
combine’s affairs.” 

The discrepancy in the above two paragraphs need 
not be charged to the untruthfulness of the news- 
paper reporter. Reporters as a rule faithfully re- 
port what they are told; but sometimes what they 
are told is not true. 

“Mr. Meyer has commonly been called the Napol- 
eon of the whisky trade. He is largely interested 
in the recently formed combine. 

“*We intend to make plenty of whisky. No brand 
will be killed, said Mr. Meyer.” 

Henceforth the names of Levy Mayer, Alfred Aus:- 


24 THE INTERNATIONAL JEW 


trian and Angelo Meyer appear most frequently in 
the reports. 

“Alfred Austrian, who is Levy Mayer’s legal rep- 
resentative, says that all the distilleries now nego- 
tiated for will be absorbed in three weeks more.” 

“In an interview today Mr. Angelo Meyer said, 
‘I believe confidently that in the next five years a 
business calling for 10,000,000 gallons of whisky a 
year will be built up.’ ” 

In April, 1899, another Jewish movement ap- 
peared: “Joseph Wolf, the Chicago whisky dealer, 
who is said to own more Kentucky whisky, independ- 
ent of the Kentucky Distilleries and Warehouse 
Company, than any other individual or corporation, 
is behind the new whisky combine formed in Chicago 
with a capital stock of $3,000,000. The purpose of 
the new trust, which it is said will be given the title 
of the Illinois Distilleries and Warehouse Company, 
is to fight the Kentucky Distilleries and Warehouse 
Company.” 

The few remaining Kentucky distillers were wary ; 
they regarded Wolf, probably with reason, as simu- 
lating enmity to the other part of the Jew-made 
Ww hisky trust, in order to sweep into his net the re- 
maining independents. 

“Alfred Austrian and C, H. Stoll, attorneys for 
the Kentucky Distilleries and Warehouse Company, 
will leave Louisville today for .Chicago to confer 
with Levy D. Mayer, chief counsel for the trust; and 
in fact, counsel for three big whisky and _ spirits 
combines.” 

“Alfred Austrian, of Chicago, left last night for 
Cincinnati to close the deal for the celebrated Sam 
Clay distillery of Bourbon County.” 

Under an exciting headline detailing the depar- 
ture of the Jew lawyer Austrian to Chicago to see 
the Jew lawyer Mayer, there is the story of a still 
greater whisky combine: 

“The projected combination of all the whisky in- 
terests of the country will probably be completed in 
Chicago today. A rye whisky trust is now being 
formed, and will soon be ready for incorporation 


GIGANTIC JEWISH LIQUOR TRUST AND ITS CAREER. 25 


and presentation to men with capital. . . . It 
is said that the capitalization of the rye whisky trust 
will be $60,000,000, and the combined capitalization 
of the five companies will amount to about $175,000,- 
000. . . . Levy Mayer, of Chicago, Alfred Aus- 
trian, of Chicago, and C. H. Stoll, of New York, are 
the attorneys for the three trusts, Mr. Mayer being 
the chief counsel.” 

And still later, a statement by Levy Mayer: 

“The new rye distillery combination will be the 
largest individual whisky amalgamation in the 
world. It is controlled and is being financed by the 
same people and the same trust companies of New 
York and Philadelphia now controlling and financ- 
ing the Kentucky Distilleries and Warehouse Com- 
pany, whose capital is $32,000,000; the Standard 
Distilling and Distributing Company, with a capital 
of $28,000,000; the American Spirits Manufacturing 
Company, with a capital of $35,000,000; and the 
Spirits Distributing Company, with a capitalization 
of $15,000,000. 

“Rumor has it,’ and Mr. Mayer smiled as he 
patted a big bundle of legal documents, “that after 
the rye consolidation has been perfected all the sepa- 
rate companies will be merged into one central com- 
pany, which will have an aggregate capital close to 
200,000,000. A whisky combination of that size 
will certainly hold foremost place among the world’s 
liquor trusts and organizations.” 

Another dispatch: “Alfred Austrian today re- 
turned to Louisville from New York, where he assist- 
ed in forming the combine of the American Spirits 
Manufacturing Company (and the three other com- 
panies). 

“Mr. Austrian leaves tonight for Chicago, where 
he expects to close the deal with Elias Bloch & Sons 
to purchase the Darling distillery in Carroll County, 
and with Freiberg and Workum to secure their two 
plants in Boone County.” 

Here it is possible to see the Jewish agents of 
Jewish capital hurrying to and fro with every assur- 
ance of success, working along well-defined lines, 


26 THE INTERNATIONAL JEW 


known to themselves but concealed from the public, 
building up a colossal structure which public opin- 
ion was to hurl down in two decades. But two dec- 
ades were enough for enormous revenues to be de- 
rived from the criminal debasement of all kinds of 
liquor, which became more apparent from the time 
of the giant consolidation. 

Whisky became so rotten that in Kentucky, the 
pioneer whisky state, there were only four whole 
“wet” counties by 1908. The first decade of absolute 
Jewish control put even the first whisky state in the 
“dry” column. ; 

The Jewish compounders did not care how they 
marketed their goods, so long as they could sell them 
in quantities. The cheap “barrel house” appeared 
with its windows full of gleaming bottles and gaudy 
labels and “cut rate” whisky prices. The compound- 
ers became saloon owners toward the end of the sa- 
loon era, and many Jews went into the “barrel 
house” business for a quick clean-up. The propor- 
tion of vicious dives increased everywhere, and the 
moral guardians of society were amazed at “the 
wave of vice” that was “sweeping over the country” ; 
but they did not have the key that explained it. The 
whisky business was riding to a wild finish, but the 
men at the helm knew exactly what they were doing, 
every moment of the time. To look back upon that 
period, with all the facts at hand, makes it more 
and more apparent how fitting is the term, “boob 
Gentile.” 

Why, even Norman Hapgood knew how bad it 
was, and Collier’s Weekly, under his editorship, was 
the first journal in the land to print the names of 
Jews in connection with the liquor debauchery of 
the country. But those were the good old days, 
when Hapgood could tell the truth even about 
Hearst, the man for whom he now writes his grace- 
less palaver of pro-Jewish propaganda. 

In Collier’s Weekly, during the year 1908, solid 
truths appeared, which are in point today as proofs 
of what was transpiring. There was a specially 
scathing attack on what was called “nigger gin,” a 


GIGANTIC JEWISH LIQUOR TRUST AND ITS CAREER 27 


peculiarly vile beverage which was compounded to 
act upon the Negro in a most vicious manner. Will 
Irwin spoke of this gin as “the king iniquity in the 
degenerated liquor traffic of these United States.” 
This author and Collier’s started a new fashion in 
giving publicity not only to the names of certain 
brands of liquors, but also the names of the men 
who made them. It turned out that the maker of 
a brand of “nigger gin” which had spurred certain 
Negroes on to the nameless crime, was one Lee Levy. 
Mr. Irwin wrote: 

“Because the South is not through with Lee Levy, 
and because its citizens may at least drive him out of 
business—if they cannot get him behind the bars— 
one declaration of the Commercial Appeal is worthy 
of reply. That paper raises a question of fact—it 
charges that Levy’s gin, Dreyfuss, Weil & Company’s 
ein, Bluthenthal & Blickert’s gin, the Old Spring 
Distilling Company’s gin, do not exist; or that, if 
they exist, their sales are insignificant. Let me pre- 
sent my own evidence on that point.” 

Mr. Irwin then details some of his experiences. 
The gin which he was discussing was provocative of 
peculiar lawlessness, its labels bore lascivious sug- 
gestions and were decorated with highly indecent 
portraiture of white women. “I bought, for evi- 
dence, many other brands, some emanating from the 
big liquor cities and some put up by local people; 
but I could always get Levy’s. I never saw it in any 
saloon which bars the Negro. 

“In Galveston, which prides itself on its clean 
government, some brand or other was for sale in 
nearly all the corner grocery ‘drums.’ 

“In a Negro street of New Orleans I saw five sa- 
loon shop windows in one block which displayed 
either Lee Levy’s or Dreyfuss, Weil & Company’s. 
This latter firm is more clever in its work than the 
others, much more delicate and subtle in its labeling 
policy. It takes one who understands the Negro 
and his slang to appreciate the enigma of their word- 
ing; it all comes in a ‘caution label’ on the obverse 
of the bottles, 


28 THE INTERNATIONAL JEW 


« | Such gins were sold everywhere in Bu- 
mingham . . . . a bottle of the stuff, half emp- 
ty, had been taken from a Pickens County Negro 
just after his arrest for the nameless crime. 

“Levy—so the gossip of the liquor trade has it— 
grew rich through this department of his business. 
Dreyfuss, Weil & Company advertise everywhere that 
theirs is ‘the most widely sold brand in the South.’ 
And more and more one hears of tragedies that le 
at the end of this course.” 

That is a sample—an expurgated sample—of what 
went on in every part of the country. Newspaper re- 
porters will remember how the police used to won- 
der about the change that came over certain foreign 
communities. ‘They come here nice people,” the ex- 
perienced police captain would say, “but in a short 
time they are giving us all sorts of trouble. They 
don’t do that in their own country.” 

“It’s the drink,” somebody would suggest. 

“No, they drink in their own country, they drink 
all the time there. It’s the kind of drink they get 
here that does it—the ‘rot-gut,’ that drives them 
wild.” That was the captain’s diagnosis, made a 
thousand times, but no one was the wiser. No one 
saw the key, which was the Jew. 

In the South a terrible lynching period came and 
divided the country into pro-lynching and pro-Negro 
parties, but still no one saw the reason for it all. 
The race question rose to threatening proportions, 
the Americans of North and South looked at each 
other askance, there was a cooling of sympathy be- 
tween the regions. Northerners were inclined to look 
at Southerners as unjust and inhuman in their treat- 
ment of the Negro, and Southerners were inclined to 
look upon Northerners as temperamentally unsym- 
pathetic and stupidly ignorant of what the condi- 
tions were. 

Behind it all were the products of men like Lee 
Levy and Dreyfuss, Weil & Company, to use only 
the names quoted from Collier’s. 

The ancient Jewish policy of Divide-Conquer-De- 
stroy was in operation. Jewish policy favors disun- 


GIGANTIC JEWISH LIQUOR TRUST AND ITS CAREER 29 


ion aS a preparation to the kind of union which Jew- 
ish leaders want. Jewish influence was strong for 
disunion in the Civil War. Jewish influence is di- 
rectly behind the present attitude of the Negro to- 
ward the white man—look at the so-called ‘Negro 
welfare societies” with their hordes of Jewish of- 
ficials and patrons! Jewish influence in the South 
is today active in keeping up the memory of the old 
divisions. And, with reference to the Negro ques- 
tion, “nigger gin,” the product of Jewish poisoned 
liquor factories, was its most provocative element. 

Trace the appearance of this gin as to date, and 
you find the period when Negro outbursts and lynch- 
ing became serious. Trace the localities where this 
ein was most widely sold and you will find the places 
where these disorders prevailed. 

It is extremely simple, so simple that it has been 
overlooked. The public is being constantly deceived 
by an appearance of complexity, where there is none. 
When you find the fever-bearing mosquito, yellow 
fever is no longer a mystery. 

The same policy of “Divide-Conquer-Destroy” tells 
the story of the liquor traffic. Jewish influence di- 
vided between distilling and compounding, drove out 
distilling, and in the end destroyed the traffic as a 
legalized entity. 

It needs to be said, however, that the destruction 
is not part of the Jewish intention. “Divide and 
Conquer” is the formula as the Jewish leaders con- 
ceive it, as, indeed, it is stated in the Protocols. The 
“destroy” comes as Nemesis upon Jewish achieve- 
ments. Russia was divided and conquered, but just 
as the Jews had conquered it, the canker worm of 
fate began to consume their conquest. The story is 
repeated wherever Jewish intrigue has succeeded. 
Whatever the Jews can succeed in making Jewish, 
falls! 

It may be fate. It may be Destiny’s way to the 
survival of the fittest. That which succumbs to com- 
plete Judaization, as Jewish leaders conceive it, may 
deserve to fall. The justification of its destruction 
may appear in the possibility of its Judaization. 


30 THE INTERNATIONAL JEW 


Anything that can be Judaized is to that extent sen- 
tenced to oblivion. 

The story of Jewish control of liquor has now been 

-arried through two stages, the “Divide and Con- 
quer” stages. The third stage follows with swift 
and relentless steps. Blind though the country was 
to the Jewish character of the liquor business, it was 
not blind to the ravages of that business upon soct- 
ety. 

There came a sentiment that moved ceaselessly 
through the country, and mounted to stormy power; 
people could only speak of it as a “wave.” The term 
became hackneyed by overuse, but it was accurately 
descriptive. The indignation of the people, the 
arousal of their just moral resentment was as a 
flood which rose to cleanse the land. The attack 
was on liquor, and the attack was just. The attack 
was on liquor and it came none too soon. The coun- 
try was drenched in vile concoctions which rapidly 
undermined large sections of the population. Crime 
increased and domestic misery was everywhere. The 
people attacked the only thing they could see—they 
attacked the stuff and the places that distributed it. 
They did not see the $200,000,000 Jewish whisky 
combination, they did not see the sinister devices by 
which strong drink was made vile and viler with the 
growth of Jewish control. 

The people rose and swept away the saloon. They 
did not sweep away the stocks of liquor. They did 
not sweep away Jewish interest in liquor. They left 
the source untouched. And that source is still ex- 
istent. 

There remains another chapter of the narrative: 
the coming of Prohibition and of the illicit traffic in 
liquor. It remains to be seen whether the same 
thread carries through the latter phases. 





Issue of December 24, 1921. 


LXIV, 


The Jewish Element in Bootlegging 
Evil 


STUDENT of the liquor history of the United 
States is left wondering, not that Prohibition 
came, but that the authorities ever allowed matters 
to go so far as to compel the people to take the issue 
into their own hands. That is the point where those 
who believe in “personal liberty” and those who be- 
lieve in “public safety” ought to meet each other. 
It cannot be contended that every believer in Pro- 
hibition is a crank, nor can it be contended that 
every believer in “personal liberty” is a drunkard 
or a liquor guzzler; each of them stands for a prin- 
ciple that is a principle of right. But the Prohibi- 
tionist has been able to command victory over the 
“personal liberty” advocate because the stuff that 
the Prohibitionist is against ought not to be sold 
nor used under any circumstances, whereas the stuff 
the “personal liberty” advocate thinks he favors is 
not the stuff he thinks it is at all. 

If the element in question were poisoned tooth 
paste, or opium, or any other concededly dangerous 
substance, both the Prohibitionist and the “personal 
liberty” advocate would agree. What the honest 
“personal liberty” advocate needs to learn is that 
the liquor which caused the adoption of Prohibition 
was most dangerous to the individual and society. 
The question was not one of “liberty” but of safety. 

It is scarcely to be hoped that all the “personal 
liberty” groups will come to agree with this, because 
most of them are formed of the very men who made 
and profited by the drugged and chemicalized sub- 
stances which were sold over the bar and in bottles. 

Liquor men themselves must agree with the facts. 
Even Bonfort’s Wine and Spirits Circular admitted 
years ago that “the bulk of spirits sold today in glass 
under well-known brands is not what it is represent- 
ed to be.” “The truth of the matter is (we dislike 


32 THE INTERNATIONAL JEW 


to say it) the wine and spirit trade of this country 
is honeycombed with fraud, and the most radical 
measure should be applied and applied vigorously.” 
“Many a dealer prominent socially, morally, reli- 
viously and in philanthropic circles will take a lot of 
neutral spirits, only a few days old, flavor them with 
a little heavy-bodied whisky, and brand them on the 
label or glass with the name of any state or county 
desired, and with any age, and this he will do with 
all smiles and glee and inward delight that is said 
to characterize the bold buccaneer when he cuts a 
throat and scuttles a ship.” 7 

These excerpts show how near the official publi- 
cations of the liquor trade could come to describing 
the practice and indicating the Jew. The last quo- 
tation was a direct hit at Louisville liquor Jews, one 
of which compounders furnished a room at the Y. 
M. C. A. of that city, another of whom adorned the 
town with public gifts, all of whom are Kentucky 
“Colonels”; though their ancestry is not exactly Ken- 
tuckian, nor even American. 

The wine companies of Ohio, whose vineyards on 
Kelleys Island and elsewhere had built up a stand- 
ard business, joined in the protest. They pointed 
out that counterfeit wines were flowing out of fac- 
tories in Cleveland and Cincinnati, while the legiti- 
mate wine districts of Sandusky and Put-in-Bay 
were being saddled with the stigma of poisoned 
goods. As all the counterfeit business was in the 
hands of Jews, the statement is unavoidable that 
the whole movement of the degradation of liquor was 
Jewish. 

Then came Prohibition. The Constitution of the 
United States was amended, the amendment being 
ratified by 45 states. The issue had been actively 
before the nation longer than any other issue except 
the slavery question, so that the people’s action on 
it must be regarded as deliberate. And the liquor 
business was legally ended. BUT— 

_ What was the Jewish attitude toward Prohibition 
while it was being argued before the nation? What 


THE JEWISH ELEMENT IN BOOTLEGGING EVIL 33 


has been the Jewish attitude toward Prohibition 
since it has been adopted? 

Both questions can be answered the same way. 
There are, of course, Kentuckians and others who 
have convinced themselves that the Jewish com- 
pounders foresaw Prohibition and welcomed it, be- 
cause they saw that it would increase their profits 
1,000 per cent. But whatever the truth of that may 
be, there are no available records to support it. The 
Jews destroyed the business — that is true; but 
whether intentionally, for greater illegitimate prof- 
its, we cannot say. There are, however, records of 
Jewish activity during the reform agitation. The 
Jews were against Prohibition. Their press and 
pulpit were against it. Their whole influence in poli- 
tices and finance were against it. They were the 
backbone of the entire “wet” propaganda, and are 
today. The great temperance organizations will tell 
you that Jews did not contribute to their work. One 
national Prohibition organization admits a gift of 
$5 in many years. Will Irwin, investigating the 
early Prohibition movement in the South for Col- 
lier’s in 1909, found that The Modern Voice, a Jew- 
ish religious weekly which is still published, was 
engaged in carrying the “wet” propaganda into the 
southern states. The Modern Voice lost more votes 
than it made for its lack of taste in printing a half- 
tone picture of Christ endorsing the liquor traffic. 
J. K. Baer, one of the editors of this Jewish paper, 
explained his activity in this direction by saying, 
“We are a Jewish weekly, and the Jews are opposed 
on moral grounds to prohibition.” A Mr. Rosenthal 
was associated in the work. This was typical of the 
Jewish press everywhere. The Jewish stage was en- 
listed, every man and every girl, just as it is now, to 
deride those who protested against the destruction 
of the American people by counterfeit whisky and 
wine. Jazz music, the movies, fake medical “ex- 
perts”—every agency under Jewish control was mo- 
bilized to assist the fight for a continuance of the 
privilege of drugging the people’s drink. 

This will scarcely be denied, at least by Jews. 


34 THE INTERNATIONAL JEW 


Some “Gentile fronts” may feel obliged to rush to 
the defense of the Jews by denying it, but their work 
is unnecessary. Jews themselves make no bones 
about it. They did not favor Prohibition, but they 
did not fear it; they knew that they would be ex- 
empt, they knew that it would bring certain ille- 
gitimate commercial advantages; they would be 
winners either way. Jewish luck! 

It is not surprising, therefore, that violation and 
evasion of the Prohibition law has had a deep Jewish 
complexion from the very beginning. THr DEARBORN 
INDEPENDENT would be glad to be excused from mak- 
ing the raw statement that bootlegging is a 95 per 
cent controled Jewish industry in which a certain 
class of rabbis have been active; we, therefore, avail 
ourselves of the report of an address of Rabbi Leo 
M. Franklin, of Detroit, president of the Central 
Conference of American Rabbis, as given before 
that body at Washington in April, 1921, confirming 
the general fact: 

“In making the recommendation I gave you in my 
message in regard to this matter, and in going to 
the extreme in suggesting that we appeal to the gov- 
ernment to rescind that part of the Prohibition law 
which gives rabbis permission to issue permits for 
the purchase and distribution of wine for ritual 
purposes, I did so after very mature consideration. 
{ am sure that after (his successor) shall have been 
in the chair of the conference for any length of time, 
he will come to exactly the same conclusions as I 
did. 

“You gentlemen, members of the conference, who 
have dealt with this situation as a local question 
have had, here and there, some small question to 
solve; but when you become president of the con- 
ference and have letters from every part of the coun- 
try, almost day by day, asking you as president of 
the conference to give the necessary authority to all 
sorts of men in all sorts of conditions, to purchase 
and distribute wine for ritual purposes, then you 
will take a different angle on this whole situation. 

“IT pointed out to one of my colleagues, next to 


THE JEWISH ELEMENT IN BOOTLEGGING EVIL 35 


whom I was just now sitting, that within the past 
month I have received requests from three different 
men calling themselves rabbis in their communities, 
for authorization to purchase and distribute wine. I | 
know that I am not exaggerating when I say that 
during this last year I received requests from not 
less than 150 men in all parts of the country for per- 
mits to distribute wine... . I had the applicants in- 
vestigated, and I may say to you that in nine cases 
out of ten we found those who were attempting to 
use this conference, through its executive officers, 
for the obtaining of this authority, were men who 
had not the slightest right to stand before their com- 
munities as rabbis. 

“What were they for the most part? They were 
men without the slightest pretense at rabbinical 
training or position who, for the purpose of getting 
into the wholesale liquor business, if you will, organ- 
ized congregations. Nothing on God’s earth could 
prevent them from doing so. They simply gathered 
around them little companies of men; they called 
them congregations; and then, under the law as it 
now exists, they were privileged to purchase and dis- 
tribute wine to these people. And I call your at- 
tention to the fact that many of the so-called mem- 
bers of these congregations were not members of 
one congregation only! (Laughter.) This is not a 
laughing matter. They were not only members of 
one congregation, but members of two, three, four 
and upward. Why, you don’t know what good 
Jews many have become since this law has gone 
into effect! 

“What is more, gentlemen, perhaps some of you 
don’t realize what popularity has come to the—ser- 
mon, and how many Jews have suddenly come to. 
realize the beauty and the duty of the Kiddush on 
Friday night. I tell you it is a mighty serious prob- 
lem, and say what you will, our conference, under 
present conditions, is being used as a medium by un- 
scrupulous men, by the dozens and by the hundreds, 
to carry on a bootlegging business in the name of 
religion. 


36 THE INTERNATIONAL JEW 


“Now you say there have been just small scandals 
here and there. A wine company in New York 
was raided last week and a quarter of a million 
dollars’ worth of wine was taken away by the au- 
thorities, supposed to be for ritual purposes. Don't 
forget that rabbi after rabbi last week in New York, 
a few of whom I happen to know, and in Rochester, 
Buffalo, Flint, Michigan, and Port Huron, Michigan 
—in any number of small towns throughout the 
country, if you have read your papers carefully, you 
will find that Rabbi So-and-So has been arrested as 
a bootlegger.” 

The discussion of this subject by the other rabbis 
present was very interesting. There was a request 
that “personal experiences be debarred,”’ but some 
crept in. Rabbi Cohen, for example, was quite ex- 
plicit. “Being one of those who opposed the whole 
Prohibition law, I am not in sympathy with the 
whole Prohibition law. . . .-It seems to me that 
we rabbis ought not to stand in the way of our own 
members in their legitimate ways of getting wine 
for their homes. . . . If a member wants the 
wine, I would like to be in a position that he may 
have the wine, even though he may not absolutely 
have to have it.” 

Rabbi Cohen pronounced the typical Jewish view. 
If the fool Gentiles want to prohibit themselves 
from having liquor, let them do it, but if there is a 
loophole for the Jews such as the rabbinical permit 
offers, it should be used generously for any “mem- 
ber,” “even though he may not absolutely have to 
have ye 

The pre-Prohibition Jewish liquor business is also 
the post-Prohibition Jewish liquor business. That 
fact is established by mountainous evidence. This 
does not mean, of course, that every bootlegger you 
meet is a Jew, nor that you will ever meet a Jew 
serving as an itinerant bootlegger. Unless you live 
in Chicago, New York or other large cities, an actual 
meeting with the Jew in this minor capacity will not 
be frequent. The Jew is the possessor of the whole- 
sale stocks; he is the director of the underground 


THE JEWISH ELEMENT IN BOOTLEGGING EVIL 37 


* 


railways that convey the stuff surreptitiously to the 
public; seldom does he risk his own safety in being 
the last man to hand the goods to the consumer and 
to take the money. 

But notwithstanding all this carefulness, the 
bulk of the arrests made in the United States have 
been among Jews. The bulk of the liquor permits— 
a guess of 95 per cent would not be too high—are in 
the hands of Jews. More and more the Jews are 
being appointed as Prohibition enforcement officers 
at the central points of distribution. It is a fact, 
as Rabbi Franklin showed, that part of the trouble 
arises over the abuse of what has been called “rab- 
binical wine,” but big as it seems by itself, it is 
really a small part in comparison with the whole. 
Numbers of lesser rabbis have profited from the sale 
of liquor, no doubt of that. And not only among 
their own people, but from any people making the 
demand. “If you sign a Jewish name you can get 
it,’ is the watchword. Newspaper offices have been 
kept “wet” in some cases by “rabbinical wine,” 
which accounts for the dribble of “wet” propaganda 
in the so-called humorous and other columns of the 
evening journals. 

It happens that “rabbinical wine” is a euphemism 
for whisky, gin, Scotch, champagne, vermuth, ab- 
sinthe, or any other kind of hard liquor. The stocks 
that existed when Prohibition went into force have 
not only not decreased, but have actually increased, 
because of the increase in the “doctoring” of the 
stuff. It has been cheapened, its bulk has been in- 
creased and it has been made, if anything, more 
deadly than before. ‘As fatal as bootleg whisky” is i 
a saying founded on thousands of deaths. 

The wholesale stocks of compounded liquor re- 
mained in the hands of the men who owned them, 
while the retail stocks in stores and saloons had to 
be disposed of. That was one of the first big mis- 
takes—that the little fellow was compelled to get rid 
of his stock, while the big fellow was permitted to 
keep his. The so-called rabbis, who had advance 
information of the special privileges which the Jews 


38 THE INTERNATIONAL JEW 


were to enjoy under the Prohibition law, were very 
active in buying up the smaller stocks and storing 
them away. Of course, no one could prevent them. 
Was it not “ritual wine” ?—even though it was any 
kind of liquor, it -went under the “cover name” of 
“ritual wine,” and of course, as everybody knows, 
great scandal resulted. Protests like that of Rabbi 
Franklin indicate that a part of Jewish public opin- 
ion resents the policy of exempting Jews from the 
Prohibition law, but this is minority opinion. What 
the Central Conference of American Rabbis may 
think is of little consequence to the mass of Jews in 
America. The people to scrutinize with regard to 
this are not the Rabbi Franklins, who are amenable 
to the significance of American opinion, but those 
Jews who do not consult with Americanized rabbis, 
but run the political end of Jewry as they choose. 

There is no reason why the Jews should be ex- 
empt from the operation of the Constitution of the 
United States at all, yet the Constitution is sus- 
pended in their favor when the Ten-Gallon Permit 
iS given. 

But it would be a great mistake to suppose that 
there is or could be any objection to the Jews’ ritual- 
istic use of wine, or that the present scandal with 
regard to law violation rises from that. It is not a 
religious question at all. It is purely a commercial 
question. The people who are breaking the Prohibi- 
tion law are the same people who broke the Pure 
Food law with regard to the ingredients of whisky. 
They are essentially a lawbreaking class. 

The “Gentile boobs” who patronize bootleggers to- 
day are being sold a liquor which is never what it is 
represented to be, in spite of names blown in the 
bottles, in spite of seals and in spite of labels. The 
most conscienceless fraud is being perpetrated on 
gullible people at an increase in profit of from 400 
to 1,000: per cent. The stuff brought from Havana 
is Jew whisky shipped there, “doctored” still more 
and shipped back at increased prices—the “Gentile 
boobs” fancying they are getting something extra 
special “just brought in from Havana.” 


THE JEWISH ELEMENT IN BOOTLEGGING EVIL 39 


Twenty years ago Jewish liquor dealers of Chi- 
cago were using genuine James HK. Pepper bottles 
refilled with vile ingredients compounded in back 
rooms. Twenty years ago there were counterfeit 
whiskies sold in the United States bearing forged 
Canadian Government stamps. The forgers of the 
labels were Jewish liquor houses. Twenty years ago 
there was unlimited faking of liquor labels, a Chi- 
cago printing house furnishing Jewish liquor houses 
with clever imitations of any reputable label in use, 
to be placed on bottles containing doped goods. 
Foreign, American and Canadian labels were unscru- 
pulously adopted and brazenly advertised every- 
where. 

These abuses did not wait for Prohibition; they 
were daily Jewish practices twenty years ago. 

The only difference now is that the stuff which 
is sold is still worse. 

The enforcement of the Prohibition law ought to 
be rigidly complete, for the same reason that the en- 
forcement of the Pure Food law should have been 
complete years ago—it is necessary to prevent the 
wholesale harming of an ignorant public. 

The maintenance of the idea of drink in the minds 
of the people is due to Jewish propaganda. There is 
not a dialog on the stage today that does not drip 
with whisky patter. As all the plays making much 
noise’ this year are not only Jew-written, Jew- 
produced and Jew-controlled, but also Jew-played 
(the stage swarms with Jewish countenances this 
year), the drip of whisky patter is constant. If 
theatergoers were at all observant they would see 
that most of their money goes to support pro-Jewish 
propaganda in one form or another, which is, of 
course, a tribute to Jewish business genius—what 
other people could embark on a pro-racial propa- 
ganda and make the opposite race pay for it? 

This idea of drink will be maintained by means 
of the Jewish stage, Jewish jazz and the Jewish 
comics until somebody comes down hard upon it as 
being incentive of treason to the Constitution. 
When a Jewish comedian can indulge in a 15-minute 


40 THE INTERNATIONAL JEW 


monologue “panning” the United States, defaming 
Liberty, heaping contempt upon the Pilgrims, and 
openly praising a violation of a portion of the Con- 
_ stitution of the United States—and when choruses 
sing this sort of thing, and slap-stick artists take it 
up, “and it becomes evident that the country is being 
ringed around every week by repeated. attacks upon 
what the people have established—it is certain not 
to be very long before a heavy hand will be laid on 
the whole business. 

The Department of Justice should pay some atten- 
tion to the treason nightly spouted on the legiti- 
mate stage before Americans who pay as high as $5 
each in support of the propaganda. 

First and last, the illicit liquor business in all its 
phases, both before and after Prohibition, has al- 
ways been Jewish. Before Prohibition it was mor. 
ally illicit, after Prohibition it became pore morally 
and legally illicit. 

And it is not a cause for shame among the ma- 
jority of the Jews, sad to say; it is rather a cause for 
boast. The Yiddish newspapers are fruitful of joc- 
ular references to the fact, and they even carry 
large wine company advertisements week after week. 

As before Prohibition the key to the steady degen- 
eration of the liquor business was the fact of Jewish 
domination, so now the key to the organized and law- 
less rebellion against a recently enacted article of 
the Constitution is also Jewish. Prohibition en- 
forcement officers will find a short-cut to successful 
enforcement along this line. And if law-abiding 
Jews would help with what they know, the work 
cuuld be soon accomplished, 


Issue of December 31, 1921, 


LXV. 


Angles of Jewish Influence in 
American Life 


‘THE Jewish Question exists wherever Jews ap- 

pear, says Theodor Herzl, because they bring it 
with them. It is not their numbers that create the 
Question, for there is in almost every country a 
larger number of other aliens than of Jews. It is 
not their much-boasted ability, for it is now coming 
to be understood that, give the Jew an equal start 
and hold him to the rules of the game, and he is not 
smarter than anyone else; indeed, in one great class 
of Jews the zeal is quenched when opportunity for 
intrigue is removed. 

The Jewish Question is not in the number of 
Jews who here reside, not in the American’s jeal- 
ousy of the Jew’s success, certainly not in any 
objection to the Jew’s entirely unobjectionable 
Mosaic religion; it is in something else, and that 
something else is the fact of Jewish influence on the 
life of the country where Jews dwell; in the United 
States it is the Jewish influence on American life. 

That the Jews exert an influence, they themselves 
loudly proclaim. One is permitted to think that 
they really claim a stronger influence than they 
possess, especially in those higher regions where 
excellent and determinative influences have been at 
work. The Jews claim, indeed, that the fundamen- 
tals of the United States are Jewish and not Chris- 
tian, and that the entire history of this country 
should be rewritten to make proper acknowledgment 
of the prior glory due to Judah. If the question of 
influence rested entirely on the Jewish claim, there 
would be no occasion for doubt; they claim it all. 
But it is kindness to hold them to the facts; it is 
also more clearly explanatory of conditions in our 
country. If they insist that they “gave us our 
Bible” and “gave us our God” and “gave us our 
religion,” as they do over and over again with nau- 


42 THE INTERNATIONAL JEW 


seating superciliousness throughout all their 
polemic publications—not a single one of these 
claims being true—they must not grow impatient 
and profane while we complete the list of the real 
influences they have set at work in American life. 

It is not the Jewish people but the Jewish idea, 
and the people only as vehicles of the idea, that is 
the point at issue. As it was Prussianism and not 
the German people that was the objective in the re- 
cent war, so in this investigation of the Jewish 
Question, it is Jewish influence and the Jewish Idea 
that are being discovered and defined. 

The Jews are propagandists. This was originally 
their mission. But they were to propagate the cen- 
tral tenet of their religion. This they failed to do. 
By failing in this they, according to their own 
Scriptures, failed everywhere. They are now with- 
out a mission of blessing. Few of their leaders even 
claim a spiritual mission. But the mission idea is 
still with them in a degenerate form; it represents 
the grossest materialism of the day; it has become 
a means of sordid acquisition instead of a channel 
of service. 

The essence of the Jewish Idea in its influence 
on the labor world is the same as in all other depart- 
ments—the destruction of real values in favor of 
fictitious values. The Jewish philosophy of money 
is not to “make money,” but to “get money.” The 
distinction between these two is fundamental. That 
explains Jews being “financiers” instead of “cap- 
tains of industry.” It is the difference between 
“vetting” and “making.” 

The creative, constructive type of mind has an 
affection for the thing it is doing. The non-Jewish 
worker formerly chose the work he liked best. He 
did not change employment easily, because there was 
a bond between him and the kind of work he had 
chosen. Nothing else was so attractive to him. He 
would rather draw a little less money and do what 
he liked to do, than a little more and do what irked 





ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 43 


him. The “maker” is always thus influenced by his 
liking. 

Not so the “getter.” It doesn’t matter what he 
does, so long as the income is satisfactory. He has 
no illusions, sentiments or affections on the side of 
work. It is the “geld” that counts. He has_no at- 
tachment for the things he makes, for he doesn’t 
make any; he deals in the things which other men” 
make and regards them solely on the side of their 
money-drawing value. “The joy of creative labor’ 
is nothing to him, not even an intelligible saying. 

Now, previous to the advent of Jewish socialistic 
and subversive ideas, the predominant thought in 
the labor world was to “make” things and thus 
“make” money. There was a pride among mechanics. 
Men who made things were a sturdy, honest race be- 
cause they dealt with ideas of skill and quality, and 
their very characters were formed by the satisfac- 
tion of having performed useful functions in society. 
They were the Makers. And society was solid as 
long as they were solid. Men made shoes as ex- 
hibitions of their skill. Farmers raised crops for 
the inherent love of crops, not with reference to far- 
off money-markets. Everywhere The Job was the 
main thing and the rest was incidental. 

The only way to break down this strong safe- 
guard of society—a laboring class of sturdy char- 
acter—was to sow other ideas among it; and the 
most dangerous of all the ideas sown was that which 
substituted “get” for “make.” With the required 
manipulation of the money and food markets, 
enough pressure could be brought to bear on the 
ultimate consumers to give point to the idea of 
“vet,” and it was not long before the internal rela- 
tions of American business were totally upset, with 
Jews at the head of the banking system, and Jews 
at the head of both the conservative and radical 
elements of the Labor Movement, AND, most potent 
of all, the Jewish Idea sowed through the minds of 
workingmen. What Idea? The old idea of “get” 
instead of “make.” 


44 THE INTERNATIONAL JEW 


The idea of “get” is a vicious, anti-social and 
destructive idea when held alone; but when held in 
company with “make” and as second in importance, 
it is legitimate and constructive. As soon aS a man 
or a class is inoculated with the strictly Jewish 
Idea of “getting”—(“getting mine;” “getting while 
the getting is good;” “honestly if you can, dishon- 
estly if you must—but get it”—all of which are 
notes of this treasonable philosophy), the very 
cement of society loses its adhesiveness and begins 
to crumble. The great myth and fiction of Money 
has been forced into the place of real things, and 
the second step of the drama can thus be opened up. 

Jewish influence on the thought of the working- 
men of the United States, as well as on the thought 
of business and professional men, has been bad, 
thoroughly bad. This is not manifested in a divi- 
sion between “capital” and “labor,” for there are no 
such separate elements; there is only the executive 
and operating departments of American business. 
The real division is between the Jewish idea of 
“cet” and the Anglo-Saxon idea of “make,” and at 
the present time the Jewish idea has been successful 
enough to have caused an upset. 

All over the United States, in many branches of 
trade, Communist colleges are maintained, officered 
and taught by Jews. These so-called colleges exist 
in Chicago, Detroit, Cleveland, Rochester, Pitts- 
burgh, New York, Philadelphia and other cities, the 
whole intent being to put all American labor on a 
“cet” basis, which must prove the economic dam- 
nation of the country. And that, apparently, is the 
end sought, as in Russia. 

Until Jews can show that the infiltration of 
foreign Jews and the Jewish Idea into the Ameri- 
can labor movement has made for the betterment in 
character and estate, in citizenship and economic 
statesmanship, of the American workingman, the 
charge of being an alien, destructive and treasonable 
influence will have to stand. 

The last place the uninstructed observer would 


ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 45 


look for traces of Jewish influence is in the Chris- 
tian church, yet if he fail to look there he will miss 
much. If the libraries of our theological seminaries 
were equipped with complete files of Jewish literary 
effort in the United States during the past 15 years, 
and if theological students were required to read 
these Jewish utterances, there would be less silly 
talk and fewer “easy marks” for Jewish propaganda 
in the American pulpit. For the next 25 years every 
theological seminary should support a chair for the 
study of Modern Jewish Influence and the Protocols. 
The fiction, that the Jews are an Old Testament peo- 
ple faithful to the Mosaic Law, would then be ex- 
ploded, and timid Christians would no longer super- 
stitiously hesitate to speak the truth about them 
because of that sadly misinterpreted text: “I will 
bless them that bless thee, and curse him that curs- 
eth thee.” 

There is a mission for the pulpit to liberate the 
Church from what the New Testament Scriptures 
call “the fear of the Jews.” | 

The pulpit has also the mission of liberating the 
Church from the error that Judah and Israel are 
synonymous. The reading of the Scriptures which 
confuse the tribe of Judah with Israel, and which 
interpret every mention of Israel as signifying the 
Jews, is at the root of more than one-half the con- 
fusion and division traceable in Christian doctrinal 
statements. 

The Jews are not “The Chosen People,” though 
practically the entire Church has succumbed to the 
propaganda which declares them to be so. 

The Jewish tinge of thought has of late years 
overspread many Christian statements, and the un- 
instructed clergy have proved more and more ame- 
nable to Jewish suggestion. 

The flaccid condition of the Church, so much 
deplored by spokesmen who had regard for her 
inner life, was brought about not by “science,” not 
by “scholarship,” not by the “increase of light and 
learning’—for none of these things are antagonistic 


46 THE INTERNATIONAL JEW 


even to incomplete statements of truth—but by 
Jewish-German higher criticism, 

The defenders of the faith have fought long and 
valiantly against the inroads made by the so-called 
Higher Criticism, but were sadly incapacitated in 
their defense, because they did not see that its ori- 
gin and purpose were Jewish. It was not Chris- 
tian; it, was not German; it was Jewish. It is 
almost wholly discounted today in the practical 
life of the church, but it still adheres to the darker 
corners of the colleges, along with the Red Bol- 
shevism which is taking root there under Jewish 
influences. 

Let the Christian minister who wishes to know 
the source of Jewish influence in the church look 
over the names of the more notorious “German” 
Higher Critics of the Bible, and consider their race. 
Add to them one Frenchman, an atheist and a Jew, 
and you have modern “liberal” sources very com- 
plete: 


Wellhausen Kuehne 
Strauss Hitzig 
Ewald Renan 


It is perfectly in keeping with the Jewish World 
Program that this destructive influence should be 
sent out under Jewish auspices, and it is perfectly in 
keeping with non-Jewish trustfulness to accept the 
thing without looking at its souree. A great many 
so-called “liberals” played the Jewish game for a 
time; they are now coming back to the old citadel 
which stood in its own strength and without their 
patronage while the fever of the Higher Criticism 
raged. 

The church is now victim of a second attack 
against her, in the rampant Socialism and Soviet- 
ism that have been thrust upon her in the name of 
flabby and unmoral theories of “brotherhood” and 
in an appeal to her “fairness.” The church has been 
made to believe that she is a forum for discussion 
and not a high place for annunciation. She has 
been turned from a Voice into an echo of jangling 
cries. Jews have actually invaded, in person and in 


ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 47 


program, hundreds of American churches, with their 
subversive and impossible social ideals, and at last 
became so cocksure of their domination of the situ- 
ation that they were met with the inevitable check. 

Clergymen ought to know that seven-eighths of 
the economic mush they speak from the pulpit is 
prepared by Jewish professors of political economy 
and revolutionary leaders. They should be informed 
that economic thought has been so completely 
Judaized by means of a deliberate and masterly 
plan of camouflaged propaganda, that the, mass- 
thought of the crowd (which is the thought mostly 
echoed in “popular” pulpits and editorials) is more 
Jewish than Jewry itself holds. 

The Jew has got hold of the church in doctrine, 
in liberalism, so-called, and in the feverish and 
feeble sociological diversions of many pulpits and 
adult classes. 

If there is any place where a straight study of the 
Jewish Question should be made, with the Bible 
always in hand as the authoritative textbook, it is 
in the modern church which is unconsciously giving 
allegiance to a mass of Jewish propaganda. 

It is not reaction that is counseled here; it is 
progress along constructive paths, the paths of our 
forefathers, the Anglo-Saxons, who have to this day 
been the World-Builders, the Makers of cities and 
commerce and continents; and not the Jews who 
have never been builders or pioneers, who have never 
peopled the wilderness, but who move in upon the 
labors of other men. They are not to be blamed for 
not being Builders and Pioneers, perhaps; they are 
to be blamed for claiming all the rights of pioneers; 
but even then, perhaps, their blame ought not to 
be so great as the blame that rests upon the sons 
of the Anglo-Saxons for rejecting the straightfor- 
ward Building of their fathers, and taking up with 
the doubtful ideas of Judah. 

Colleges are being constantly invaded by the 
Jewish Idea. The sons of the Anglo-Saxon are be- 
ing attacked in their very heredity. The sons of the 
Builders, the Makers, are being subverted to the 


48 THE INTERNATIONAL JEW 


philosophy of the destroyers. Young men in the 
first exhilarating months of intellectual freedom are 
being seized with promissory doctrines, the source 
and consequences of which they do not see. There is 
a natural rebelliousness of youth, which promises 
progress; there is a natural venturesomeness to 
play free with ancient faiths; both of which are 
ebullitions of the spirit and significant of dawning 
mental virility. It is during the periods when these 
adolescent expansions are in process that the youth 
is captured by influences which deliberately lie in 
wait for him in the colleges. True, in after years a 
large proportion come to their senses sufficiently to 
be able “to sit on the fence and see themselves go 
by,” and they come back to sanity. They find that 
“free love” doctrines make exhilarating club topics, 
but that the Family—the old-fashioned loyalty of 
one man and one woman to each other and their 
children—is the basis, not only of society, but of all 
personal character and progress. They find that 
Revolution, while a delightful subject for fiery de- 
bates and an excellent stimulant to the feeling of 
supermanlikeness, is nevertheless not the process of 
progress. 

And, too, they come at length to see that the 
Stars and Stripes and the Free Republic are better 
far than the Red Star and Soviet sordidness. 

When a Supreme Court Justice addressed one 
of the greater American universities, a student came 
to him after a lecture and said: “It gave me so 
much pleasure to hear your lectures, for they were 
the first kindly words I have heard said about our 
government since the commencement of my uni- 
versity career.” 

For years the secular magazines have been carry- 
ing articles on the question, “What Is Wrong With 
the Colleges?” The answer is perfectly clear to 
those who can discern Jewish influence in American 
life. 

The trouble with the colleges has progressed 
along precisely the same lines that have been de- 
scrtbed above in connection with the churches. 


ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 49 


First, Jewish higher criticism in the destruction of 
young men’s sense of respect for the ancient founda- 
tions; second, Jewish revolutionary social doctrines. 
The two always go together. They cannot live apart. 
They are the fulfillment of the Protocol’s program 
to split non-Jewish society by means of ideas. 

It is idle to attack the “unbelief” of college 
students, idle to attack their “radicalism’—these 
are always the qualities of immaturity. But it is 
not idle to show that social radicalism (‘“radicalism”’ 
being a very good word very sadly misused) and 
antagonism to the religious sanctions of the moral 
law, both come from the same source. Over the 
fountain of Revolutionism and Anti-Christian belief 
place the descriptive and definitive term “Jewish,” 
and let the sons of the Anglo-Saxons learn from 
what waters they are drinking. That source is not 
Mosaic, but Jewish—there is a world of difference 
between them. | 

The central groups of Red philosophers in every 
university is a Jewish group, with often enough a 
“Gentile frout” in the shape of a deluded professor. 
Nome of these professors are in the pay of outside 
Red organizations. There are Intercollegiate Social- 
ist Societies, swarming with Jews and Jewish in- 
fluences, and toting Jewish professors around the 
country, addressing medics and lits and even the 
Divinity schools, under the patronage of the best 
civic and university auspices. Student lecture 
courses are fine pasture for this propaganda. Inter- 
collegiate Liberal Leagues are established every- 
where, the purpose evidently being to give students 
the thrill of believing that they are taking part in 
the beginning of a great new movement, comparable 
to the winning of Independence or the Abolition of 
Slavery. As stein parties gradually cease as a col- 
lege diversion, Red conferences will come in; it is 
part of the effervescence of youth. 

The revolutionary forces which head up in Jew- 
ry rely very heavily on the respectability which is 
given their movement by the adhesion of students 
and a few professors. It was so in Russia—every- 


50 THE INTERNATIONAL JEW 


one knows what the name “student” eventually came 
to signify in that country. And as a result, while 
Sovietists are glorifying the “success” of the Revyo- 
lution, men like Maxim Gorky are sending out 
appeals for food to prevent the intelligentsia from 
starving to death. 

The Jewish Chautauqua, which works almost 
exclusively in colleges and universities, together 
with Bolshevism in art, science, religion, economics 
and sociology, are driving straight through the 
Anglo-Saxon traditions and landmarks of our race 
of students. And these are ably assisted by pro- 
fessors and clergymen whose thinking has been dis- 
located and poisoned by Jewish subversive influences 
in theology and sociology. 

What to do about it? Simply identify the source 
and nature of the influence which has overrun our 
colleges. Let the students know that their choice 
is between the Anglo-Saxons and the Tribe of Judah. 
Let the students decide, in making up their alle- 
giance, whether they will follow the Builders or 
those who seek to tear down. 

It is not a case for argument. Radicalism and 
religious indifferentism are states of mind. Normal 
men usually grow out of them in good time. Others 
are caught and held to the end. But the treatment 
is not argument. 

The only absolute antidote to the Jewish influ- 
ence is to call college students back to a pride of 
race. We often speak of the Fathers as if they were 
the few who happened to affix their signatures to a 
great document which marked a new era of liberty. 
The Fathers were the men of the Anglo-Saxon- 
Celtic race. The men who came across Europe with 
civilization in their blood and in their destiny; the 
men who crossed the Atlantic and set up civilization 
on a bleak and rock-bound coast; the men who drove 
west to California and north to Alaska; the men who 
peopled Australia and seized the gates of the world 
at Suez, Gibraltar and Panama; the men who opened 
the tropics and subdued the arctics—Anglo-Saxon 
men, who have given form to every government and 


ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 51 


a livelihood to every people and an ideal to every 
century. They got neither their God nor their reli- 
gion from Judah, nor yet their speech nor their cre- 
ative genius—they are the Ruling People, Chosen 
throughout the centuries to Master the world, by 
Building it ever better and better and not by break- 
ing it down. - 

Into the camp of this race, among the sons of 
the rulers, comes a people that has no civilization 
to point to, no aspiring religion, no universal speech, 
no great achievement in any realm but the realm 
of “get,” cast out of every land that gave them hos- 
pitality, and these people endeavor to tell the sons 
of the Saxons what is needed to make the world 
what it ought to be. 

If our sons in college follow this counsel of dark 
rebellion and destruction, it is because they do not 
know whose sons they are, of what race they are 
the scions. 

Let there be free speech to the limit in our uni- 
versities and free intercourse of ideas, but let Jew- 
ish thought be labeled Jewish, and let our sons know 
the racial secret. 

The warning has already gone out through the 
colleges. The system of procedure is already fully 
known. And how simple it is: 

First, you secularize the public schools—“secu- 
larize” is the precise word the Jews use for the proc- 
ess. You prepare the mind of the public school 
child by enforcing the rule that no mention shall 
ever be made to indicate that culture or patriotism 
is in any way connected with the deeper principles 
of the Anglo-Saxon religion. Keep it out, every 
sight and sound of it! Keep out also every word 
that will aid any child to identify the Jewish race. 

Then, when you have thus prepared the soil, you 
can go into the universities and colleges and enter 
upon the double program of pouring contempt on 
all the Christian landmarks, at the same time filling 
the void with Jewish revolutionary ideas. 

The influence of the common people is driven out 
of the public schools, where common people’s influ- 


52 THE INTERNATIONAL JEW 


ence can go; but Jewish influence is allowed to run 
rampant in the higher institutions where the com- _ 
mon people’s influence cannot go. 

Secularize the public schools, and you can then 
Judaize the universities. 

This is the “liberalism” which Jewish spokesmen 
so much applaud. In labor unions, in church, in 
university, it has tinctured the principles of work, 
faith and society. This will not be denied, because 
the proof of it is too thickly written over Jewish 
activities and utterances. Indeed, it is in exerting 
these very influences that Jewry convinces itself 
it is fulfilling its “mission” to the world. The cap- 
italism attacked is non-Jewish capitalism; the ortho- 
doxy attacked is Christian orthodoxy; the society 
attacked is the Anglo-Saxon form of society, all of 
which by their destruction would redound to the 
glory of Judaism. 

The list could be extended—the influence of the 
Jewish idea on Anglo-Saxon sports and pleasure, 
on the Anglo-Saxon- Celtic idea of patriotism, on the 
Anglo- Saxon- Celtic conception of the learned pro- 
fessions; the influence of the Jewish idea runs down 
through every department of life. 

“Well,” one very badly deluded Anglo-Saxon 
editor, wrapped up in Jewish advertising contracts, 
was heard to say, “if the Jews can get away with it, 
then they have a right to.” It is a variant of the 
“answer” of Jewish origin, which runs thus: “How 

can a paltry 5,000,000 run the 100,000,000 of the rest 
of us? Nonsense!” 7 

Yes, let it be agreed; if the Jewish idea is the 
stronger, if the Jewish ability is the greater, let 
them conquer; let Anglo-Saxon principles and Anglo- 
Saxon power go down in ruins before the Tribe of 
Judah. But first let the two ideas struggle under 
their own banners; let it be a fair struggle. It is 
not a fair fight when in the movies, in the public 
schools, in the Judaized churches, in the universities, 
the Anglo- Saxon idea is kept away from Anglo- 
Saxons on the plea that it is “sectarian” or “clan- 
nish” or “obsolete” or something else. It is not a 


ANGLES OF JEWISH INFLUENCE IN AMERICAN LIFE 53 


fair fight when Jewish ideas are offered as Anglo- 
Saxon ideas, because offered under Anglo-Saxon 
auspices. Let the heritage of our Anglo-Saxon- 
Celtic fathers have free course among their Anglo- 
Saxon-Celtic sons, and the Jewish idea can never 
triumph over it, in university forum or in the marts 
of trade. The Jewish idea never triumphs until 
first the people over whom it triumphs are denied 
the nurture of their native culture. | 

Judah has begun the struggle. Judah has made 
the invasion. Let it come. Let no man fear it. But 
let every man insist that the fight be fair. Let 
college students and leaders of thought know that 
the objective is the regnancy of the ideas and the 
race that have built all the civilization we see and 
that promise all the civilization of the future; let 
them also know that the attacking force is Jewish. 

That is all that will be necessary. ‘And it is 
against this that the Jews protest. “You must not 
identify us,” they say, “You must not use the term 
‘Jew.’” Why? Because unless the Jewish idea can 
creep in under the assumption of other than Jewish 
origin, it is doomed. Anglo-Saxon ideas dare pro- 
claim themselves and their origin. A proper proc- 
lamation is all that is necessary today. Compel 
every invading idea to run up its flag! 


Issue of May 21, 1921, 


LXVI. 


The Jews’ Complaint Against 
“Americanism ’’ 


PeoM the earliest record of the Jews’ contact 
with other nations, no long period of years has 
ever passed without the charge arising that the 
Jews constitute “a people within a people, a nation 
within a nation.” When this charge is made today 
it is vehemently denied by men who pose as the de- 
fenders of their people, and the denial is more or 
less countenanced by all the Jews of every class. 

And yet there is nothing more clearly stated in 
Jewish teaching, nor more clearly indicated in Jew- 
ish life, than that the charge is true. But whether 
the truth should be used against the Jews is quite 
another question. If the Jews are a nation, their 
nationality founded upon the double ground of race 
and religion, it is certainly outside the bounds of 
reason that they should be asked or expected to de- 
racialize, de-nationalize and de-religionize them- 
selves; but neither is it to be expected that they 
should bitterly denounce those who state the facts. 
It is only upon a basis of facts that a solution of 
any problem can come. Where blame attaches is 
here: that the evident facts are denied, as if no one 
but the Jews themselves knew that there are such 
facts. 

If the Jews are to be continuously a nation, as 
they teach, and if the condition of “a nation within 
a nation” becomes more and more intolerable, then 
the solution must come through one of two things: 
a separation of the “nation” from the rest of the 
nations, or an exaltation of the “nation” above the 
rest of the nations. There is a mass of evidence in 
Jewish writings that the leaders expect both of 
these conditions to come—a separate nation and a 
super-nation; indeed the heart of Jewish teaching 
is, aS quite fully illustrated in the last article, that 
Jewry is a separate nation now, and on the way to 


THE JEWS’ COMPLAINT AGAINST “AMERICANISM” | 55 


becoming a super-nation. It is only those appoint- 
ed to address the Gentiles who deny this: the real 
rabbinate of Israel does not deny. 

Now, in any investigation of the Jewish Ques- 
tion, the student is struck over and over again by 
the fact that what the Jews most complain of, they 
themselves began. They complain of what they call 
anti-Semitism; but it must be apparent to the dull- 
est mind that there could never have been such a 
thing as anti-Semitism were there not first such a 
thing as Semitism. 

And then take the complaint about the Jews 
having to live in ghettos. The ghetto is a Jewish 
invention. In the beginning of the invasion of 
Huropean and ‘American cities the Jews always 
lived by themselves because they wanted to, because 
they believed the presence of Gentiles contaminated 
them. Jewish writers, writing for Jews, freely ad- 
mit this; but in writing for Gentiles, they refer to 
the ghetto as a surviving illustration of Gentile 
cruelty. The idea of contamination originated with 
the Jews; it spread by suggestion to the Gentiles. 

And so with this fact of the separate “nation” ; 
it was the Jews who first recognized it, first insisted 
upon it and have always sought to realize that sepa- 
rateness both in thought and action. 

Nay, more, the true and normal type of Jew to- 
day believes that the influence of Americanism, or 
of any civilized Gentile state, is harmful to Juda- 
ism. 

That is a serious statement and no amount of 
Gentile assertion will be sufficient to confirm it. In- 
deed, it is such a statement as the Gentile mind 
could not have evolved, because the trend of Gentile 
feeling is all in the opposite direction, namely, that 
Americanization is a good thing for the Jew. It is 
from authoritative Jewish sources that we learn 
wis fact, that what we call civilizing influences are 
looked upon as being at enmity with Judaism. 

It is not the Gentile who says that Jewish ideals, 
as ideals, are incompatible with life in our country; 
it is the Jew who says so. It is he who inveighs 


56 THE INTERNATIONAL JEW 


against Americanism, not the American who in- 
veighs against Judaism. 

As this article is one with the last, the same 
method of impassive presentation of the testimony 
will be followed. Readers of this study of the Jew- 
ish Question should know that neither rhetoric nor 
emotion will contribute a single element to the solu- 
tion of the Question. We prefer to leave rhetoric 
and emotion to the anti-Semites who call names and 
to the pro-Semites who are apparently reduced to 
the same necessitous level. 

Now, the first thing to know is this: that though 
Americanism is yet unfinished, Judaism has been 
complete for centuries; and while no American 
would think of pointing to any part of the country 
or to any group as representing the true and final 
type of Americanism, the Jews quite unhesitatingly 
point to parts of the world and to certain groups 
as representing the true type of Judaism. 

Where is the type to be found which Jewish writ- 
ers recognize as the true one? 

The Jew of the ghetto is held up in Jewish trea- 
tises as the norm of Judaism. 

The visitor in New York has perhaps seen on 
Central Park west the massive synagogue of the 
Spanish and Portuguese Jews. Its famous rabbi 
was the Rev. Dr. D. de Sola Pool. He is the author 
of the following words: 

“In the ghetto the observance of Judaism was 
natural and almost inevitable. The regimen of -Jew- 
ish life was the atmosphere that was breathed * * * 
Not only did public opinion make it possible for 
men to go bearded, to keep the head covered at all 
times, to carry the palm branch in the public street, 
or to walk the street in stockinged feet on fast days, 
but public opinion made it almost impossible for a 
Jew to profane the Sabbath or the Passover regula- 
tions, or openly to transgress any of the main ob- 
servances”—and, as we shall later see, the learned 
rabbi considers these conditions more preservative 
of Judaism than are American conditions. 

Rev. Dr. M. H. Segal expresses the view that 


THE JEWS’ COMPLAINT AGAINST “AMERICANISM” 57 


Jewry in the more modern portions of Europe and 
America was really kept alive by the infusions of 
immigrants from Poland and Lithuania. Asserting, 
in agreement with other Jewish leaders, that the 
Jewish center of the world has been, until now, in 
Russia and Poland, Dr. Segal says: 

“The war has destroyed the last traces of 
the declining Jewish society which had dragged 
out its feeble existence in the semi-medieval 
ghettos of Poland and Lithuania. With all 
their growing feebleness, these . communities 
were yet the last refuge of Judaism in the Dis- 
persion. In them there had still survived some- 
thing of the old: Jewish life, some of the old 
Jewish institutions, practices and traditions. 
These communities also supplied such vitality 
as they could afford to the attenuated and atro- 
phied Judaism in the communities of the more 
modern states of Hurope and America.” 

The idea is not at all uncommon—that large in- 
fusions of “real Jews” from the Old World ghettos 
are desirable and necessary in order to keep Juda- 
ism alive in countries like the United States. 

Israel Friedlaender, whose name just at present 
is held in peculiar honor by the Jews, and justly so, 
was a man of most enlightened intellect, and he too 
recognized the service of the ghetto stream to Ju- 
daism. In his lecture, “The Problem of Judaism in 
America,” he speaks about the de-Judaizing ten- 
' dency of absolute freedom, such as the Jew has al- 
ways enjoyed in the United States. This tendency, 
he says, is corrected in two ways—by anti-Semitic 
influences and “by the large stream of Jewish emi- 
gration, on the other hand, which, proceeding from 
the lands of oppression to the lands of freedom, 
carries with it, on or under the surface, the pre- 
serving and reviving influences of the ghetto.” 

The same authority, in an article entitled “The 
Americanization of the Jewish Immigrant,” frankly 
prefers the Jew fresh from the ghetto to the Jew 
who has been influenced by American life. 

He says that he “prefers the kaftan-clad, old- 


58 THE INTERNATIONAL JEW 


fashioned Jew, with his unattractive appearance 
and ungainly manners, whose whole life is dominat- 
ed by the ideals and mandates of an ancient religion 
and civilization * * * to that modernized, am- 
phibious creature, the gaudily attired, slang-using, 
gum-chewing, movie-visiting, dollar-hunting, vulgar 
and uncultured, quasi-Americanized ‘dzentleman.’ ” 

The “kaftan-clad, old-fashioned Jew” of whom 
Mr. Friedlaender writes, is the Polish Jew, 250,000 
of whom are coming to the United States as “a pre- 
serving and reviving influence” upon Judaism in the 
United States. 

Not to use more space, however, on the identity 
of the normal type of Jew as precisely stated by 
those who have expressed themselves on this sub- 
ject, it is possible to preserve the idea and add its 
logical complement, by quoting some testimony on 
the Jewish view of Americanization. 

What now follows is of special interest because 
it is so generally stated and received throughout 
Jewish circles, that the center of Jewry has shifted 
to America. That is the form in which Jewish 
spokesmen make the statement: they say ““America,” 
not the United States. 

A little story—a true one—may be worth while 
here. It may throw a sidelight on the use of the 
word “American” as used in the testimony. A cer- 
tain editor of an American newspaper gave a trifling 
bit of publicity to this series of articles. Jewish 
advertising was withdrawn from his columns by the 
chairman of the Anti-Defamation Committee of the 
local Lodge of B’nai B’rith, which chairman was 
also an advertising agent who handled all the Jew- 
ish advertising in that city. The editor, not being 
a wise man, yielded to the bulldozing methods used 
upon him, and in a half-hearted bit of editorial 
praise for the Jews used the word “Americanism.” 
The advertising agent toyed with the word in the 
manner of one who, having a weak Gentile in his 
power, would make the best of it. 

“Why did you say, ‘Americanism’? Why did 
you not say ‘civilization’?” he asked, 


THE JEWS’ COMPLAINT AGAINST “AMERICANISM” 59 


The editor to this day thinks it was a bit of cap- 
tiousness. It was not. There is meaning in it. 

To “Americanize”’ means, in our ordinary 
speech, to bring into sympathy with the traditions 
and institutions of the United States, but the Jews 
do not mean only the United States when they say 
“America.” They mean also South and Central 
America—where so many revolutions have occurred. 
There are large numbers of Jews in Argentina, and 
many are found in other countries. The next place 
to be extensively colonized will be Mexico. If the 
people of the United States see a Jewish ambassador 
sent to represent them in Mexico, they must know 
that the invasion of that country is about to begin. 
If the ambassador is not himself a Jew, it will be 
well -to scrutinize his connections; there may be 
reasons which will make it necessary to employ a 
“Gentile front” for a time. 

Now, it would probably give a wrong twist to the 
fact to say that the Jewish leaders are anti-Amer- 
ican, but it is true that they are against the “Amer- 
icanization” of the Jewish immigrant stream. That 
is, the trend of “Americanism” is so different from 
the trend of “Judaism” that the two are in conflict. 
This does not indicate treason toward American na- 
tionalism, perhaps, so much as it indicates loyalty 
toward Jewish nationalism. 

But the reader must himself be the judge as to 
how far the difference goes. The testimony which 
will now be given divided itself into two parts: 
first, that relating to the American state in partic- 
ular; second, that relating to any Gentile state. 

After he had spoken in praise of the old type of 
Jew, aS seen in the foreign ghettos, Dr. D. de Sola 
Pool added: 

“To a large extent the adult Jewish population 
of the United States has been reared in Jewish com- 
munities of this type of Jewish inevitableness. To 
a large extent the young generation is being reared 
in an atmosphere in which this type of Jewishness 
is unknown, or at least strange and impossible. 
Jewish religious observance in the United States is 





60 THE INTERNATIONAL JEW 


becoming increasingly difficult and «iereasingly 
rare.” 

Describing the antagonism between the American 
and the Jewish tendencies, he continues with this 
reference to the effect of “Americanism” on Jewish 
modes of worship: 

“On the platform officiate a cantor and a preach- 
er, who turn their backs to the ark and address them- 
selves to their congregation. The tallith and similar 
externals are un-American, and have consequently 
been sacrificed. The ‘American’ worships with bare 
head; therefore the American of Jewish persuasion 
must also doff his headgear when at worship. He- 
brew, an Oriental language, is not an American 
tongue. The American prays in English, which all 
understand, and accordingly the American of Jew- 
ish faith has Anglicized his ritual. Such a ritual 
is not susceptible of being chanted with traditional 
Jewish Chazzanuth, and the music of the temple has 
therefore been brought up to date by the introduc- 
tion of an organ, sacred music borrowed from non- 
Jewish neighbors, and mixed choirs in which non- 
Jewish singers are almost the rule * * * The Jewish 
Sabbath is out of keeping with the environment, 
and the only way in which it seemed to be possible 
to save it was by celebrating it with a Friday eve- 
ning temple service after supper, and resting, and 
sometimes also attending temple on Sunday.” 

It is not difficult to detect underneath these 
words the tone of criticism for such “Americaniza- 
tion.” It is a criticism which is fully justified by 
conditions. And it must be remembered that it was 
not uttered by a “kaftan-clad, old-fashioned Jew,” 
but by a learned rabbi with a magnificent temple on 
Central Park west, a man whom our government 
has seen fit to honor. 

But that is not all that Dr. de Sola Pool objects 
to. Nor does he mince words in making his objec- 
tion known: “If so far, Reform has avoided the 
logical end of the process and has stopped short of 
identifying itself with Christianity, it has American- 
ized Judaism by dropping the elements that are 


THE JEWS’ COMPLAINT AGAINST “AMERICANISM” 61 


characteristically Jewish and un-American, and has 
thereby created an almost non-sectarian Judaism 
housed in an almost non-sectarian Temple.” 

It will. be noticed that the learned doctor uses 
the word “American” as one accustomed to quite 
another atmosphere. A further illustration is found 
in this: 

“Neglect of the un-American dietary laws is usu- 
ally the first step that the Americanizing Jew takes 
in asserting his Americanism.” 

The “un-American dietary laws” are, of course, 
the Jewish dietary laws. But if any Gentile writer 
had so referred to them, he would have been abused 
as a hostile witness. 

It is very curious indeed to read the long list of 
complaints against modern conditions in their power 
to bring about the “decay of Judaism.” The ghetto, 
which makes for separateness, is frequently heralded 
as the true safeguard of Judaism. Intercourse with 
the world is dangerous. “Americanizing” influences 
are distrusted. 

No doubt many and many a Gentile parent in 
New York, Boston, Louisville, Dallas and other 
American cities has witnessed the spectacle of Jew- 
ish teachers and “welfare workers” instructing Gen- 
tile children in the principles of Americanism, but 
did anyone ever see a Gentile teacher instructing 
Jewish children in Americanism ? 

Recently .when the American Legion asked per- 
mission of the government to establish Americaniza- 
tion classes at Ellis Island, where tens of thousands 
of Polish Jews gain entry into the United States, 
the reply was a refusal, and the reason was that all 
the space for charitable institutions was already 
taken. What charitable institutions? How many 
of them were Jewish? 

“The beginning of this decay,” says Israel Fried- 
laender, referring to the effect of modern life on 
Judaism, “is obviously coincident with the begin- 
ning of Jewish emancipation, that is to say, with 
the moment when the Jews left the ghetto to join 
the life and culture of the nations around them,” 


62 THE INTERNATIONAL JEW 


Mr. Friedlaender even went so far as to say that 
pogroms against the Jews were “fortunate” in that 
they drove the Jews back to their Judaism—*F'ortu- 
nately, however, Russian Jewry was halted on its 
downward rush toward national self-annihilation. 
The process of assimilation was cut short by the 
pogroms, and ever since then the Jews of Russia 
have stood firmly their ground * * * ” 

That may be the reason why some Jewish spokes- 
men of the Jews in America are trying to make this 
series of articles appear as a “pogrom.” There is 
plenty of evidence to indicate that Jewish leaders 
have regarded “pogroms,” in modern times at least, 
as very useful in preserving the solidarity of Jewry. 
However, those who are responsible for the present 
series of articles, much as they hope to benefit the 
general situation of the humbler Jews by showing 
the use which the leading Jews are making of them, 
must decline to be counted among those who justify 
“pogroms” on any ground whatsoever. 

Justice Brandeis, of the United States Supreme 
Court, is also an exponent of the idea that, released 
from ghetto influences, the Jew becomes less of a 
Jew. He says: 

“We must protect America and ourselves from 
demoralization, which has to some extent already 
set in among American Jews. The cause of this de- 
moralization is clear. It results, in large part, from 
the fact that in our land of liberty all the restraints 
by which the Jews were protected in their ghettos 
were removed and a new generation left without 
necessary moral and spiritual support.” 

Justice Brandeis is a Zionist on these very 
grounds. He wants the land of Palestine because 
there the Jews, as he says, “may live together and 
lead a Jewish life.” 

Not the United States, but Palestine, is Justice 
Brandeis’ hope for the Jews; he says of Palestine 
that “there only can Jewish life be fully protected 
from the forces of disintegration.” 

Arguing the same question, the Rev. Mr. S. Levy 
says: “I shall -probably be told that the re-estab- 


——— 


THE JEWS’ COMPLAINT AGAINST “AMERICANISM” 63 


lishment of Jews as a nation would mean the re- 
creation of the ghetto. I am frankly prepared to 
admit the force of the criticism, but with an im- 
portant qualification dependent on the interpreta- 
tion of the word ‘ghetto.’ 

“In so far as the national center will insure the 
existence of this Jewish environment, Jewish at- 
mosphere, and Jewish culture, there will be a re- 
creation of the ghetto.” (The italics are Mr. 
Levy’s. ) | 

“The continuance of Judaism, then, is dependent 
on the existence of an area with an aggregation of 
Jews living in a Jewish environment, breathing a 
Jewish atmosphere and fostering a Jewish culture, 
and these factors must predominate over all other 
influences.” 

It is therefore plain that, however startling and 
improbable the statement may seem when made by 
a Gentile, the Jews themselves regard the influences 
of modern lands as inimical to Judaism. 

But there is still a further consideration, which 
is distinctly set forth in Jewish writings, namely, 
that the trend of the modern State is harmful to all 
that Judaism holds to be essential to its moral and 
spiritual welfare. 

The modern State is changing, and Jewish ob- 
servers sense the fact more readily than do the rest 
of the people, because Jews see in the change both 
an opportunity and a menace. If the State con- 
tinues to change according to the trend of the gen- 
eral mind of the world, Jewish ideas of supremacy 
will find less and less opportunity to be realized— 
that is the menace. If the change, or the spirit of 
change, can be seized and twisted to Jewish pur- 
poses, as was done in Russia, and a Jewish type of 
State erected on the ruins of the old—that is the 
opportunity. Readers of these articles know that 
stimulation of “the spirit of change” is one of the 
clearest planks in the World Program. 

As Cyril M. Picciotto points out in his “Concep- 
tions of the State and the Jewish Question,” there 
is a tendency to “increase the control of the State 


64 THE INTERNATIONAL JEW 


over the individual.” This, of course, has nowhere 
been done so thoroughly as in Russia under the 
Jewish-Bolshevik régime, but it is not of this that 
Mr. Picciotto speaks, it is of the tendency observed 
in the Gentile states; and he asks: “In the face of 
of such a tendency in political development (which 
it is not rash to assume will be more pronounced 
in the future than in the past) how does the Jew 
stand ?” 

He adds: “The time is not far distant when the 
development of the State will continue on organic 
and collectivist lines. The central authority will 
embrace an ever wider area, and will make such a 
penetration into the recesses of individual freedom 
as would have been thought inconceivable thirty or 
forty years ago. Compulsory military service, com- 
pulsory education, compulsory insurance are but 
milestones on the road which logically leads to the 
adoption of a State morality, a State creed, and of a 
common way of life. To say this is merely to indi- 
cate the probable trend, not to approve it.” 

“How, then, is the State of the future going to 
deal with a people in its midst which largely pre- 
serves its separateness of blood, which in its fasts, 
its festivals, its day of rest, its dietary laws, its 
marriage ceremony, suggests a distinct historic 
entity ?” 

The question is a disturbing one to Jews, as is 
shown by Rabbi Segal’s words in “The Future of 
Judaism.” He even says that “the medieval State, 
with all its tyranny and obscurantism” was more 
favorable to the Jews than the modern type of 
State. “Its defective organization permitted both 
individuals and whole classes to live their life in 
their own way. Hence the medieval State enabled 
the Jews to organize themselves on semi-national 
lines, and, as far as circumstances permitted, to 
create afresh in their dispersion the national insti- 
tutions and practices of their ancient common- 
wealth.” 

They did this, of course, by establishing the 
ghetto. 


THE JEWS’; COMPLAINT: AGAINST ““AMERICANISM” ‘65 


“But this has become an absolute impossibility 
in the modern State,’ continues the rabbi. “The 
rise of democracy and the transference of the ulti- 
mate power of government from the oligarchy to the 
majority involves the practical suppression of weak 
minorities. The identification of the State with the 
culture and aspiration of a particular nationality 
leads inevitably to the crippling of and gradual ex- 
tinction of those classes who do not share that par- 
ticular culture and those aspirations. The State, 
moreover, enforces a system of education which is 
purposely designed to fashion and to mold all the 
inhabitants * * * It also maintains a thorough- 
going organization which embraces all the depart- 
ments of the public.and private life of all its inhabi- 
tants, irrespective of class, race or tradition. There 
is thus no room in the modern State for Jewish 
culture, for Jewish national life, or for a specifically 
Jewish society, with its own specific institutions, 
customs and practices * * * 

“Therefore, Judaism can live and work only with 
a specifically Jewish society and within a Jewish 
national organization. The medieval ghetto, with 
all its narrowness, with all the unhealthy and ab- 
normal conditions of its existence, yet contained 
such a semi-national society; therefore, Judaism 
flourished in the medieval ghetto. The modern 
State, on the other hand, has broken up that specif- 
ically J ewish:-society, *. F °* 7? 

Now, there are the reactions of leading Jewish 
minds to conditions in America particularly, and to 
conditions in the modern Gentile State generally. 
The statement of the antagonism which exists be- 
tween the two is clear and complete. The Gentiles 
do not notice that antagonism, but the Jews are 
always and everywhere keenly aware of it. This 
throws a light, a very strong light, on all the revo- 
lutionary programs to break up the present control 
of society, by sowing dissensions between capital 
and labor so-called, by cheapening the dignity of 
government through corrupt politics, by trivializing 
the mind of the people through theaters and movies 


66 THE INTERNATIONAL JEW 


and similar agencies, and by weakening the appeal 
of distinctively Christian religion. A breakdown of 
Gentile seriousness is the opportunity of the Jew. 
A colossal war is also his opportunity, as witness 
his seizure of the United States Government during 
the recent war. Judaism says that Americanism 
and Gentile nationalism generally, are harmful to 
it. Judaism has therefore the alternative of chang- 
ing and controlling Gentile nationalism, or of con- 
structing a nationalism of its own in Palestine. It 
is trying both. 

This all harks back to what Lord Eustace Percy 
is quoted in the Jewish press as saying: that the 
Jew participates in revolutions “not because the Jew 
cares for the positive side of radical philosophy, not 
because he desires to be a partaker in Gentile na- 
tionalism or Gentile democracy, but because no ex- 
isting Gentile system of government is ever anything 
but distasteful to him.” 

And the same author—“In a world of completely 
organized territorial sovereignties, he (the Jew) has 
only two possible cities of refuge: he must either 
pull down the pillars of the whole national state 
system or he must create a territorial sovereignty of 
his own. In this perhaps lies the explanation both 
of Jewish Bolshevism and of Zionism, for at this 
moment Eastern Jewry seems to hover uncertainly 
between the two.” . 


Issue of October 23, 1920. 





LXVII. 


The Jewish Associates of Benedict 
Arnold 


As the Jewish propagandists in the United States 

cannot be trusted to give the people all the 
facts—even though these propagandists have the 
facts in their possession—it devolves upon some im- 
partial agency to do so. The Jewish propagandists 
are accorded the utmost freedom of the newspapers 
of the United States—by reason of Jewish advertis- 
ing being more than 75 per cent of all the advertis- 
ing done in this country—and thus a wide web of 
false impressions is constantly being woven around 
the Jewish Question. The most recent is the wide- 
spread publication of a new “exposure” of the origin 
of the Protocols. This makes the sixth “final” and 
“complete” exposure that the Jews have put forth 
for public consumption. The Jews have still time to 
repent and tell the truth. Suppose they make the 
seventh the whole truth with a true repudiation of 
the Protocols. 

It is Tue Derarsorn INDEPENDENT’S purpose to 
open up from time to time new angles of the Jewish 
Question, so that the candid reader who would be 
informed of the extensive character of Jewish influ- 
ence may obtain a general view of it. 

The part taken by Jews in the wars of the United 
States has been a subject of considerable boasting 
by Jewish publicists. It is a most interesting sub- 
ject. It deserves the fullest possible treatment. It 
is not THE DEARBORN INDEPENDENT’S present purpofe 
to challenge the Jewish boast; it is, however, our 
purpose to fill in the omitted parts of the story, and 
supply the missing links in several of the most in- 
teresting episodes in American history. This will be 
done on the basis of unquestioned historical author- 
ity, mostly of a Jewish character, and solely in the 
interests of a complete understanding of a matter 
which Jewish leaders have brought to the front. 





68 THE INTERNATIONAL JEW 


The first subject which will be treated in this 
series is the part of Jews in the treason of Benedict 
Arnold. 

Benedict Arnold, the most conspicuous traitor in 
American history, has been the subject of consider- 
able comment of late. Among the commentators 
have been American Jews who have failed to make 
known to the American public the information which 
may be found in Jewish archives concerning Bene- 
dict Arnold and his associates. 

To begin with, the propensity of the Jews to en- 
gage in the business of supplying the needs of armies 
and to avail themselves as far as possible of war 
contracts, is of long standing and notice. 

An authority on this matter, Werner Sombart, 
says in his “Jews and Modern Capitalism” (pp. 50- 
D3): 

“The Jews throughout the sixteenth, seventeenth 
and eighteenth centuries were most influential as 
army-purveyors and as the moneyed men to whom 
the princes looked for financial backing . . . we can- 
not attempt to mention every possible example. We 
can only point the way; it will be for subsequent re- 
search to follow. 

“Although there are numerous cases on record of 
Jews acting in the capacity of army-contractors in 
Spain previous to 1492, I shall not refer to this 
period, because it lies outside the scope of our pres- 
ent considerations. We shall confine ourselves to 
the centuries that followed, and begin with England. 

“In the seventeenth and eighteenth centuries the 
Jews had already achieved renown as army-purvey- 
ors. Under the Commonwealth the most famous ar- 
my contractor was Antonio Fernandez Carvajal, ‘the 
great Jew,’ who came to London some time between 
1650 and 1635, and was very soon accounted among 
the most prominent traders in the land. In 1649 
he was one of the five London merchants intrusted 
by the council of state with the army contract for 
corn. It is said that he annually imported into Eng- 
land silver to the value of £100,000. In the period 
that ensued, especially in the wars of William ITI, 


THE JEWISH * ASSOCIATES OF BENEDICT: ARNOLD °: 69 


Sir Solomon Medina (‘the Jew Medina’) was ‘the 
great contractor,’ and for his services he was knight- 
ed, being the first professing Jew to receive that 
honor. 
_ “It was the same in the wars of the Spanish Suc- 
cession ; here, too, Jews were the principal army-con- 
tractors. In 1716 the Jews of Strassburg recall the 
services they rendered the armies of Louis XIV by 
furnishing information and supplying provisions. In- 
deed, Louis XIV’s army-contractor-in-chief was a 
Jew, Jacob Worms by name; and in the eighteenth 
century Jews gradually took a more and more prom- 
inent part in this work. In 1727 the Jews of Metz 
brought into the city in the space of six weeks, 2,000 
horses for food and more than 5,000 for remounts. 
Field Marshal Maurice, of Saxony, the victor of Fon- 
tenoy, expressed the opinion that his armies were 
never better served with supplies than when the 
Jews were the contractors. One of the best-known 
of the army-contractors in the time of the last two 
Louises was Cerf Beer, in whose patent of naturali- 
zation it is recorded that ‘. . . in the wars which 
raged in Alsace in 1770 and 1771 he found the op- 
portunity of proving his zeal in our service and in 
that of the state.’ 

“Similarly the house of Gradis, of Bordeaux, was 
an establishment of international repute in the 
eighteenth century. Abraham Gradis set up large 
store-houses in Quebec to supply the needs of the 
French troops there. Under the Revolutionary Gov- 
ernment, under the Directory, in the Napoleonic 
wars it was always the Jews who acted as purveyors. 
In this connection a public notice displayed in the 
streets of Paris is significant. There was a famine 
in the city and the Jews were called upon to show 
their gratitude for the rights bestowed upon them by 
the Revolution by bringing in corn. ‘They alone,’ 
says the author of the notice, ‘can successfully ac- 
complish this enterprise, thanks to their business re- 
lations, of which their fellow citizens ought to have 
full benefit.’ A parallel story comes from Dresden. 
In 1720 the Court Jew, Jonas Meyer, saved the town 


70 THE INTERNATIONAL JEW 


from starvation by supplying it with large quanti- 
ties of corn. (The Chronicler mentions 40,000 bush- 
els. ) 

“All over Germany, the Jews from an early date 
were found in the ranks of the army-contractors. 
Let us enumerate a few of them. There was Isaac 
Meyer in the sixteenth century, who, when admitted 
by Cardinal Albrecht as a resident of Halberstadt 
in 1557, was enjoined by him, in view of the danger- 
ous times, ‘to supply our monastery with good weap- 
ons and armour.’ There was Joselman von Roshein, 
who in 1548 received an imperial letter of protection 
because he had supplied both money and provisions 
for the army. In 1546 there is a record of Bohemian 
Jews who provided great-coats and blankets for the 
army. In the next century another Bohemian Jew, 
Lazarus by name, received an official declaration 
that he ‘obtained either in person or at his own ex- 
pense, valuable information for the imperial troops, 
and that he made it his business to see that the army 
had a good supply of ammunition and clothing.’ 
The Great Elector also had recourse to Jews for his 
military needs. Leimann Gompertz and Solomon 
Elias were his contractors for cannon, powder and 
so forth. There were numerous others: Samuel Jul- 
ius, remount contractor under the Elector Frederick 
Augustus of Saxony; the Model family, court-pur- 
veyors and army-contractors in the Duchy of Aens- 
bach in the seventeenth and eighteenth centuries are 
well known in history. In short, as one writer of 
the time pithily expresses it, ‘all the contractors are 
Jews and all the Jews are contractors.’ 

“Austria does not differ in this respect from Ger- 
many, France and England. The wealthy Jews, who 
in the reign of the Emperor Leopold received per- 
mission to resettle in Vienna (1670)—the Oppen- 
heimers, Wertheimers, Mayer Herschel and the rest 
—were all army-contractors. And we find the same 
thing in all the countries under the Austrian Crown. 

“Lastly, we must mention the Jewish army-con- 
tractors who provisioned the American troops in the 
Revolutionary and Civil wars,” 


THE JEWISH ASSOCIATES OF BENEDICT ARNOLD 71 


Sombart’s record ceases there. He does not go on 
to mention “the Jewish contractors who provisioned 
the American troops in the Revolutionary and Civil 
wars.” That task shall be THe Drarsorn INDEPEN- 
DENT’S from time to time in the future. 

It is in the study of Jewish money-making out of 
war that the clues are found to most of the great 
abuses of which Jews have been guilty. In the pres- 
ent instance, it was in the matter of profiteering in 
war goods, that the Jewish connections of Benedict 
Arnold were discovered. 

“Wars are the Jews’ harvests” is an ancient say- 
ing. Their predilection for the quartermaster’s de- 
partment has been observed anciently and modernly. 
Their interest being mostly in- profits and not in 
national issues; their traditional loyalty being to the 
Jewish nation, rather than to any other nation; it 
is only natural that they should be found to be the 
merchants of goods and information in times of war 
—that is, the war profiteers and the spies. As the 
unbroken program is traced through the Revolution- 
ary War, through the American Civil War, and 
through the Great War of recent occurrence, the 
only change observable is the increasing power and 
profit of the Jews. 

Although the number of Jews resident in the 
American colonies was very small, there were 
enough to make a mark on the Revolutionary War; 
and while there was no wholesale legislation against 
Jews as there was in the Civil War, there were 
actions against individuals for the same causes 
which in 1861-5 obtained more extensively. 

The Journals of the Continental Congress contain 
numerous entries of payments made to Jews, as well 
as the records of various dealings with them on other 
seores. For drums, for blankets, for rifles, for pro- 
visions, for clothing—these are the usual entries. 
Most of the Jewish commissars were Indian traders 
(the extent to which the Jews dealt with the Amer- 
ican Indians has not as yet been made a subject of 
research it deserves). The Gratz family of Penn- 
sylvenia carried on a very extensive Indian trade 


72 THE INTERNATIONAL JEW 


and amassed a vast fortune out of it. A most curt 
ous lot of information concerning the dealings of 
the Colonies with the Jews is obtainable by a search 
through the old records. 

The Jews of Colonial New York were both loyal- 
ists and rebels, as the tide turned. They profited 
under loyalism by the contracts which they secured. 
and by buying in the confiscated property of those 
who were loyal to the American cause. It is inter- 
esting to note that some of the purchasers of the ex- 
tensive Delancey properties were Jews. Delancey 
was a patriot whom New York City afterward hon- 
ored by giving his name to an important thorough- 
fare. That same New York has recently by official 
action separated the name of Delancey from that 
thoroughfare, and substituted the name of Jacob H. 
Schiff, a Jew, native of Frankfort-on-the-Main. 

We enter immediately into the limits of the Bene- 
dict Arnold narrative by making mention of the 
Franks family of Philadelphia, of which family sev- 
eral members will claim our attention. 

The Franks were Jews from England who settled - 
in America, retaining their English connections. 
They were in the business of public contracts, prin- 
cipally army contracts. They were holders of the 
British army contracts for the French and Indian 
wars, and for the succeeding Revolutionary War. 

To get the picture, conceive it thus, as it is taken 
from Jewish sources: 

Moses Franks lived in England, doing business 
with the British Government direct. He had the 
contract for supplying all the British forces in Amer- 
ica before military trouble between the Colonies 
and the Home Government was thought of. He was 
the principal purveyor of the British Army in Que- 
bec, Montreal, Massachusetts, New York and in the 
country of the Lllinois Indians. It was all British 
territory then. 

Jacob Franks lived in New York. He was Amer- 
ican representative of Moses Franks of England. He 
was the American agent of the Franks Army Pur- 
veyors Syndicate—for that is what it was. 


THE JEWISH ASSOCIATES OF BENEDICT ARNOLD 73 


In Philadelphia was David Franks, son of Jacob, 
of New York. David was the Franks’ agent for the 
state or colony of Pennsylvania. He was at the seat 
of the colonial government, the center of American 
politics. He was hand in glove with many of the 
fathers of the American Government. He was an 
immensely rich man (although but an agent) and 
carried a high hand at Philadelphia. 

At Montreal was another Franks—David Soles- 
bury Franks—also in the business of army contrac- 
tor. He was a gay young man, described as “a. 
blooded buck,” who knew all the arts of turning an 
honest penny out of the needs of armies and the dis- 
tress of nations. This young man was a grandson 
or grand nephew of the Moses Franks of England, 
as he was a nephew of the David Franks of Phila- 
delphia. 

Here and there were other, Franks, all intent on 
business with the non-Jewish government, but the 
four here mentioned carry along the main parts of 
the tale. 

A moment’s digression will give us at once a view 
of the looseness of the liberalism of some of the 
Fathers of the Country, and a view of the equanim- 
ity with which David Franks, of Philadelphia, could 
pass from one role to another—a facility which cost 
him dearly when war came on. 

John Trumbull, an artist of considerable note at 
the time, whose paintings still adorn the National 
Capitol, was invited to dine at Thomas Jefferson’s 
home, among the guests being Senator Giles, from 
Virginia. Trumbull tells the story: 

“T was scarcely seated when Giles began to rally 
me on the Puritanical ancestry and character of 
New England. I saw there was no other person from 
New England present, and, therefore, although con- 
scious that I was in no degree qualified to manage a 
religious discussion, I felt myself bound to defend 
my country on this delicate point as well as I could. 
Whether it had been prearranged that a debate on 
the Christian religion, in which it should be-power- 
fully ridiculed on the one side and weakly defended 


74 THE INTERNATIONAL JEW 


on the other, was to be brought forward as promis- 
ing amusement to a rather free-thinking dinner 
party, I will not presume to say, but it had that ap- 
pearance, and Mr. Giles pushed his raillery, to my 
no small annoyance, if not to my discomfiture, until 
dinner was announced. 

“That I hoped would relieve me by giving a new 
turn to the conversation, but the company was hard- 
ly seated at table when he renewed the assault with 
increased asperity, and proceeded so far at last as 
to ridicule the character, conduct and doctrines of 
the Divine Founder of our religion; Mr. Jefferson in 
the meantime smiling and nodding approval on Mr. 
Giles, while the rest of the-company silently left me 
and my defense to our fate, until at length my friend 
David Franks took up the argument on my side. 
Thinking this a fair opportunity for avoiding further 
conversation on the subject, I turned to Mr. Jeffer- 
son and said, ‘Sir, this is a strange situation in which 
I find myself; in a country professing Christianity 
and at a table with Christians, as I supposed, I find 
my religion and myself attacked with severe and al- 
most irresistible wit and raillery, and not a person 
to aid in my defense but my friend Mr. Franks, who 
is himself a Jew.’ ” 

This episode throws a curious light on the charac- 
ter of Thomas Jefferson’s “philosophical unbelief,” 
the unlovely fashion of that day; it also illustrates 
a certain facility in David Franks. 

Relations between the Colonies and the Mother 
Country became strained. Political feelings ran 
high. The lines of division between “American” and 
“British” began to appear for the first time. At first 
there was a degree of agreement among all the pop- 
ulation, except the government officials, that a pro- 
test against governmental abuses was justified and 
that strong representations should be made in behalf 
of the Colonists. Even loyalists and imperialists 
agreed with that. It was a question of domestic pol- 
itics. But when presently the idea of protest began 
to develop into the idea of rebellion and independ- 
ence, a cleavage came. It was one thing to correct 


THE JEWISH ASSOCIATES OF BENEDICT ARNOLD 75 


the Empire, another thing to desert it. Here is 
where the people of the Colonies split. 

Mr. Jacob Franks in royalist and loyalist New 
York, was, of course, royalist and loyalist. As army- 
contractor for the British Government, he had no 
choice. 

Mr. David Franks, down in Philadelphia, was a 
little nearer the heart of the new American senti- 
ment, and could not be so royal and loyal as was his 
kinsman north. In fact, David Franks tried to do 
what is modernly called “the straddle,” attempting 
to side with the Empire and with the Colonies, too. 

It was natural. His business was in Philadelphia. 
He may also have wished to remain as long as pos- 
sible in the position of a spy,-and send information 
of the state of public feeling to the royalists. More- 
over, he was received in good society and his reputa- 
tion for wealth and shrewdness won him attentions 
he could not otherwise have commanded. 

So, in 1765 we find him joining the merchants of 
Philadelphia in the pact not to import articles from 
Ingland while the hated Stamp Act was in force. In 
1775 he favors the continuance of the colonial cur- 
rency. 

He was enjoying his accustomed life in the city— 
and his acquaintance with the Shippen family into 
which the dashing young Benedict Arnold married. 

There is a strange intermingling of all the tragic 
figures of the play: Benedict Arnold marries the 
girl for whom Major André wrote a parlor play. 
Major André, during his period of captivity as an 
American prisoner of war and before his exchange, 
was often at the home of David Franks. And David 
Solesbury Franks, at his post as agent of the Franks 
syndicate at Montreal, is placed by a strange turn 
of the wheel of destiny in the military family of 
Benedict Arnold for a considerable period preceding 
and including the great treason. 

So, for the moment let us leave the Jewish family 
of Franks—all of them still stationed as we first de- 
scribed them: Moses in England, Jacob at New York, 
David at Philadelphia, David S. at Montreal—and 


76 THE INTERNATIONAL JEW 


let us scrutinize the young American officer, Bene- 
dict Arnold. 

These facts would most of them be lost, had they 
not been preserved in the Jewish archives, by the 
American Jewish Historical Society. You will read 
any history of Benedict Arnold without perceiving 
the Jews around him. The authors of the accepted 
histories were blind. 

The principal defect in Benedict Arnold’s charac- 
ter wes his love of money. All of the trouble which 
led up to the situation in which he found himself 
with reference to the American Government and Ar- 
my, was due to the suspicion which hung like a 
cloud over many of his business transactions. There 
have been attempts to paint Arnold as a dashing 
martyr, aS one who was discouraged by the unmer- 
ited slights of the Continental Congress, as a victim 
of the jealousy of lesser men, as one from whom con- 
fidence was unjustly withheld. Nothing could be 
further from the fact. He was a man to whom men 
were instinctively drawn to be generous, but so gen- 
eral was the knowledge of his looseness in money 
matters that, while admiring him, his brother offi- 
cers acted upon the protective instinct and held 
aloof from him. He was tainted by a low form of 
dishonesty before he was tainted with treason, and 
the chief explanation of his treason was in the hard 
bargain he drove as to the amount of money he was 
to receive for his guilty act. 

Arnold’s own record makes this clear. Let us then 
take up his career at a certain point and see how 
the Franks strand and the money strand weave them- 
selves through it like colored threads. 

Extraordinary efforts have been made in recent 
years to extenuate Arnold’s treason by the recital 
of his daring services. These services need not be 
minimized. Indeed, it was his great achievement of 
the winter march to Montreal and Quebec in 1775-6 
that seems to begin the chapter of his troubles. To 
rehearse this feat of courage and endurance would 
be to tell a tale that has thrilled the American 
schoolboy. 


THE JEWISH GASSOCIATES OF BENEDICT ARNOLD Ti 


It was at Montreal that ‘Benedict Arnold came 
into contact with the young Jew, David Solesbury 
Franks, the Canadian agent of the Franks army-pur- 
veying syndicate. And the next thing known about 
young Franks is that he returns to the American 
Colonies in the train of Benedict Arnold as an officer 
of the American Army. 

How this change was effected is not explained in 
any of the records. There is a moment of darkness, 
as it were, in which the “quick change” was made, 
which transformed the young Montreal Jew from an 
army-contractor for the British into an officer of 
Benedict Arnold’s staff. 

But as it is impossible for every fact to be sup- 
pressed, there are here and there indications of what 
might have been, what indeed most probably was, the 
basis of the attraction and relation between the two. 
It was very probably—almost certainly—the oppor- 
tunities for graft which could be capitalized by a 
combination of General Arnold’s authority and 
young Franks’ ability in the handling of goods. 

From the day they met in Montreal until the hour 
when General Arnold fled, a traitor, from the fort 
on the Hudson, young David Solesbury Franks was 
his companion. 

In one of the numerous court-martials which tried 
General Arnold for questionable dealings in matters 
pertaining to army supplies, Franks, who was aid- 
de-camp to Arnold, and by rank of major, testified 
thus: 

“YT had, by being in the army, injured my private 
affairs very considerably, and meant to leave it, if a 
proper opportunity of entering into business should 
happen. I had several conversations on the subject 
with General Arnold, who promised me all the as- 
sistance in his power; he was to participate in the 
profits of the business I was to enter in.” 

This testimony was given by Major Franks in 
1779; the two men had met in the winter of 1775- 
1776, but, as the records will show, Major Franks 
was always General Arnold’s reliance on getting out 
of scrapes caused by questionable business methods 


78 THE INTERNATIONAL JEW 


in which Arnold’s military authority was used quite 
freely. Major Franks admits that he was to enter 
business and General Arnold was to share the prof- 
its. On what basis this arrangement could exist, is 
another point not known. Arnold had no capital. 
He had no credit. He was a spendthrift, a borrower, 
notorious for his constant need of money. The only 
credible inducement for Franks to accept a partner- 
ship with him was on the understanding that Arnold 
should use his military authority to throw business 
to Franks. Or, to state it more bluntly, the “prof- 
its” which Benedict Arnold was to receive were pay- 
ments for his misuse of authority for his own gain. 

A complete opening of the records will show this 
to be the most reasonable view of the case. 

It was at Montreal that Benedict Arnold’s name 
first became attainted with rumors of shady deal- 
ing in private and public property. General George 
Washington had laid down the most explicit instruc- 
tions on these matters, with a view to having the 
Canadians treated as fellow-Americans and not as 
enemies. General Washington had cashiered officers 
and whipped soldiers who had previously disobeyed 
the order against looting and theft. 

General Arnold had seized large quantities of 
goods at Montreal and had hurried them away with- 
out making proper account of them. This he admits 
in his letter to General Schuyler: “Our hurry and 
confusion was so great when the goods were received, 
it was impossible to take a particular account of 
them.” This means only that Arnold seized the 
goods without giving the Canadian citizens proper 
receipts for them, so that he had in his hands a large 
amount of wealth for which he was under no compul- 
sion to account to anybody. This mass of goods he 
sent to a Colonel Hazen at Chambley, and Colonel 
Hazen, evidently aware of the conditions under 
which the goods were taken, refused to receive them. 
This disobedience of Colonel Hazen to his superior 
officer, especially in a question relating to goods, 
made it necessary for Arnold to take some self-pro- 
tective action, which he did in his letter to General 


THE JEWISH ASSOCIATES OF; BENEDICT ARNOLD 79 


Schuyler. Meantime, a very ugly rumor ran through 
the American Army that General Benedict Arnold 
had tried to pull a scurvy trick of graft, but had been 
held up by the. strict conduct of Colonel Hazen. 
Moreover, it was rumored (and the fact was admit- 
ted by Arnold in his letter) that in the transfer the 
goods were well sorted over so that when they final- 
ly arrived a great part of them was missing. All the 
principal facts were admitted by Arnold, who used 
them, however, to throw blame on Colonel Hazen. 
He even went so far as to prefer charges against 
Colonel Hazen, forcing the matter into a court-mar- 
tial. The court was called and refused to hear the 
witnesses chosen by General Arnold in his behalf, on 
the ground that the witnesses were not entitled to 
credibility. Whereupon General Arnold flouted the 
court, who ordered him arrested. General Gates, to 
preserve the useful services of Arnold to the United 
States Army, dissolved the court-martial, to that ex- 
tent condoning the conduct of Arnold. Before the 
court-martial dissolved, however, it informally ac- 
quitted Colonel Hazen with honor. 

Here, then, almost immediately, as it would seem, 
upon his new connection with David Solesbury 
Franks, Benedict Arnold is involved in a bad tangle 
concerning property which had come into his pos- 
session irregularly and which disappeared soon af- 
ter. His attempt to throw the blame on an officer - 
whose disobedience was the factor that disclosed the 
true state of affairs, failed. It was his bold scheme 
to forestall an exposure which must inevitably have 
come. | 

While it is true that on this Montreal case, no ver- 
dict stands recorded against Benedict Arnold, for 
the theft of goods, it is also true that the American 
Army became suspicious of him from that day. 

Had Benedict Arnold been innocent then and had 
he kept his hands clean thereafter, the Montreal epi- 
sode would have been forgotten. But as a matter 
of fact such affairs came with increasing frequency 
thereafter, all of them, strangely enough, involving 


80 THE INTERNATIONAL JEW 


also the Jew whom he associated with himself at the 
time of that first exposure. 

The story of this Jew’s relations with Benedict 
Arnold all through the period ending with the great 
treason, may now be taken up with greater consecu- 
tiveness, for now their formerly separate courses run 
together. In another article this relationship and 
all that it meant will be illustrated from the govern- 
ment records, 


Issue of October 8, 1921, U 


LXVIII. 


Benedict Arnold and Jewish Aid in 
; Shady Deal 


HILE Benedict Arnold was in Canada and 

David Solesbury Franks, the Jew of Montreal 
and a British subject, was serving as quartermaster 
to the American troops, David Franks, of Philadel- 
phia, a member of the same Jewish family and of the 
same Jewish syndicate of army-contractors, was also 
engaged in an interesting business. 

It has already been shown that this David Franks, 
the Philadelphia Jew, had gone part way with the 
colonists in their protests against British colonial 
rule. That this was not sincerity on his part, his 
subsequent actions proved. He first comes into the 
purview of this narrative in 1775, the year in which 
Benedict Arnold performed the remarkable feat of 
marching into Canada, whence he was sending back 
into the colonies numerous Canadian prisoners. 
These prisoners were kept in the New England col- 
onies for a time, but were later collected into Penn- 
sylvania, some of them being quartered in the city 
of Philadelphia. 

How inspired it is impossible now to tell, but pres- 
ently a committee of the Continental Congress pro- 
poses that Mr. David Franks be commissioned to 
feed and otherwise care for these British prisoners, 
and be allowed to sell his bills for as much money as 
may be necessary for the purpose. Of course, in ac- 
cepting this proposal, Franks was only pursuing the 
course for which he and his numerous relatives had 
come to America. He was really doing business with 
and for Moses Franks, the head of the family syndi- 
cate in London. Shortly afterward we read of David 
under the mouth-filling title of “Agent to the Con- 
tractors for Victualing the Troops of the King of 
Great Britain,” and to check him up, a British of- 
ficer was allowed to pass the lines once a month and 
spend a few hours with David. That this was a dan- 


82 THE INTERNATIONAL JEW 


gerous practice may be deduced from his further 
stery. 

In the records of the Continental Congress is a re- 
quest from Franks that he be permitted to go to 
New York, then the British headquarters; and such 
was the power of the man that his request was grant- 
ed on condition that he pledged his word “not to give 
any intelligence to the enemy” and to return to Phil- 
adelphia. 

In January, 1778, six months before Benedict Ar- 
nold took command of Philadelphia, David Franks 
got himself into trouble. <A letter of his was inter- 
cepted on its way to England. The letter was in- 
tended for Moses Franks, of London, and was con- 
cealed under cover of a letter to a captain in a regi- 
ment commanded by a British general who had mar- 
ried Franks’ sister. It appears on the record of the 
American Congress “that the contents of the letter 
manifest a disposition and intentions inimical to the 
safety and liberty of the United States.” 

Whereupon it was “Resolved, that Major General 
Arnold be directed to cause the said David Franks 
forthwith to be arrested, and conveyed to the new 
gaol in this city (Philadelphia), there to be confined 
until the further order of Congress.” 

Thus Benedict Arnold comes into contact with an- . 
other member of the Franks family, whose name was 
to be so closely associated with the great treason. 

And now begins a serpentine course of twistings 
and turnings which are so delightfully Jewish as 
to be worth restating if only to show how true the 
race remains to its character through the centuries. 
It is in October, about the eleventh day of the month. 
Franks is imprisoned and remains a week. Then by 
strange reasoning it is discovered that the United 
States has no jurisdiction over the charge of treason 
against the United States (!) and that the prisoner 
should be handed over to the Supreme Executive 
Council of the state of Pennsylvania. It follows that 
the state of Pennsylvania has nothing to do with 
the crime of treason against the United States either, 
and in spite of the contents of the letters and the 


BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 83 


findings of the Congressional Committee thereon, 
David Franks smiles pleasantly and goes free! It 
was a time, of course, when much money was lent 
by Jews to public officials. The Jew, Haym Salo- 
mon, was credited with having most of the “fathers” 
on his books, but he did not charge them interest nor 
principal. He grew immensely wealthy, however, 
and was the recipient, in lieu of interest and repay- : 
ment, of many official favors. David Franks, like- 
wise a wealthy man, charged with treason, has his 
case transferred and finally dismissed. It is a trick 
not unknown today. 

The Jewish records give much credit to Mr. Franks 
for not being daunted by this experience. Whether he 
is entitled to particular credit for his courage when 
he was master of so much influence, is a matter for 
the reader to decide, but that he was undaunted his 
Subsequent actions show. He is very soon on the 
records again with an appeal for permission for his 
secretary to go again to New York within the Brit- 
ish lines. He appeals to the Council of Pennsyl- 
vania. ‘The Council refers him to Congress. Con- 
gress Says it has no objection, if the secretary will be 
governed by General George Washington’s orders in 
the matter. Washington’s aid-de-camp gives per- 
mission, and the secretary gives sufficient bonds and 
sets out for New York. 

Arrived in New York, the secretary discovers that 
Mr. Franks’ presence is necessary and has made all 
arrangements for his master to go to New York, hav- 
ing even secured British permission to pass the lines. 
It was made very easy for Congress, it had only to 
say yes. But this time Congress said “no.” The 
former escape of Franks made people aware of an 
un-American influence at work. After his first ar- 
rest - he was regarded as dangerous to the American 
cause. He apparently succeeds in living well in 
Philadelphia in spite of his difficulties, living even 
gayly with the society of the city. 

Up to this time, David Franks had come into con- 
tact with the two principal figures in Arnold’s trea- 
son. As purveyor to the captured troops, Franks 


84 THE INTERNATIONAL JEW 


had met and entertained, in 1776, the young and en- 
gaging Major Andre, who in 1780 was to become the 
tragic victim of Arnold’s perfidy. And in 1778 
Franks had been the subject of an order of arrest 
given to General Benedict Arnold. Jacob Morde- 
cai “mentions that it was at Mr. Franks’ house that 
he met Major Andre, then a paroled prisoner, who 
was passing his idle hours and exercising his talents 
in the most agreeable ways by taking a miniature 
likeness of the beautiful Miss Franks.” (American 
Jewish Historical Society, Vol. 6, page 41.) 

In the meantime, Benedict Arnold was pursuing 
his career, a career strangely checkered with bril- 
liant bravery and subtle knavery, a career sustained 
by the confidence of noble friends who believed in 
Arnold even against himself. Except for this 
strange power of holding friends in spite of what 
they knew of him, Arnold’s career would have ter- 
minated before it did. That psychic gift of his, and 
the desperate need of the Continental cause for mili- 
tary leaders, held him on until his moral turpitude 
matured for the final collapse. As before stated, 
there is no intention to minimize Arnold’s services 
to his country, but there is a determination to show 
what were his associations during the period of his 
moral decline, and thus fill in the gaps of history 
and account for the distrust with which the Ameri- 
can Congress regarded the young general. 

David Solesbury Franks, the Montreal Jew, who 
was an agent of the Franks army-contractor syndi- 
cate in Canada, came south to the® American col- 
onies with Arnold when the American Army re- 
treated. In his own account of himself, written in 
1789—eight years after the treason—he makes so 
little of his association with Arnold that were it not 
for the reports of certain courts-martial it would be 
impossible to determine how close the two men had 
been. In his record of himself, as preserved in the 
tenth volume of the American Jewish Historical So- 
ciety’s publications, he admits leaving Canada with 
the Americans in 1776 and remaining attached to the 
American Army until the surrender of Burgoyne, 





BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 85 


which occurred late in 1777. He then lightly passes 
over an important period which saw the command 
of Philadelphia bestowed on General Arnold. He 
mentions simply that he was “in Arnold’s military 
family at West Point until his desertion,” which was 
in 1780. Reference to the first court-martial of Ar- 
nold, in which Colonel David Solesbury Franks was 
Arnold’s chief witness, will show, however, that 
Franks and Arnold were more closely associated 
than the former would care to admit after Arnold’s 
name had become anathema. Indeed, as the Jewish 
Historical Society’s note correctly observes, the ac- 
count of this court-martial “is of much interest, as 
it bears directly upon the relations of General Ar- 
nold and his aid, Major David S. Franks, before the 
traitor’s final flight in September, 1780.” 

There were in all eight charges preferred against 
Arnold, the second one being—“In having shut up 
the shops and stores on his arrival in the city 
(Philadelphia), so as even to prevent officers of the 
army from purchasing, while he privately made con- 
siderable purchases for his own benefit, as is alleged 
and _ believed.” 

Follows a supporting affidavit, printed in the style 
of the original, with emphatic italics added: 

“On the seventh day of May, A. D. 1779, before 
me, Plunket Fleeson, Esq., one of the justices, etc., 
for the city of Philadelphia, comes colonel John 
Fitzgerald, late aid de camp to his excellency 
general Washington, and being duly sworn ac- 
cording to law, deposeth: and saith: That on the 
evening of the day on which the British forces leit 
Philadelphia, he and Major David 8S. Franks, aid de 
camp to major Arnold, went to the house of miss 
Brackenberry, and lodged there that night; and the 
next morning, major Franks having gone down 
stairs, the deponent going into the front room of the 
said house, to view colonel Jackson’s regiment then 
marching into the city, saw lying in the window two 
open papers; that on casting his eye on one of them, 
he was surprised it contained instructions to the 
said major Franks to purchase European and Hast 


86 THE INTERNATIONAL JEW 


Indian goods in the city of Philadelphia, to any 
amount, for the payment of which the writer would 
jurnish major franks with the money, and the same 
paper contained also a strict charge to the said 
I'ranks not to make known to his most intimate 
acquaintance that the writer was concerned in the 
proposed purchase; that these instructions were not 
signed, but appeared to the deponent to be in the 
hand-writing of major general Arnold, whether or 
not there was a date to it the deponent doth not rec- 
ollect; that the other paper contained instructions 
signed by major general Arnold, directing major 
I’ranks to purchase for the said general Arnold some 
necessaries for the use of -his table; that the depo- 
nent compared the writing of the two papers and 
verily believes that they were both written by major 
general Arnolds own hand; and soon afterward 
major ranks came into the room and took the 
papers away, as the deponent supposes. And fur- 
ther the deponent saith not. 

“Sworn, ete. John Fitzgerald.” 

That such a charge involved as much the trial of 
Major Franks as General Arnold, will at once ap- 
pear. The statements in the charge argue close asso- 
ciation between Arnold and Franks. Yet in Franks’ 
written record of himself in 1789 he passes over this 
Philadelphia period thus lightly: “In 1778, after 
the evacuation of Philadelphia by the British Army 
& on the arrival of Count D’Estaing I procured Let- 
ters of recommendation from the Board of War..... 
and joined him off Sandy Hook, I continued with 
that Admiral until he arrived at Rhode Island, 
where on the failure of the Expedition I returned to 
Philadelphia where my military duty called me.” 

No reference here, nor anywhere in his record, to 
a closeness of bond between the two which his testi- 
mony, now offered from the records, amply proves 
to have existed. 

“The judge-advocate produced major Franks, 
aid-de-camp to major General Arnold, who was 
sworn. 

“Q. On General Arnold’s arrival in Phila- 


BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 87 


delphia, do you know whether himself or any 
person on his account, made any considerable 
purchases of goods? 

Lae dO Ot: 

“Q. At or before general Arnold’s arrival in 
Philadelphia did you receive orders from gen- 
eral Arnold to purchase goods, or do you know 
of general Arnold’s having given orders to any 
other person to make purchases of goods? 

“A. I did receive from general Arnold that 
paper which colonel Fitzgerald has mentioned 
in his deposition. There are circumstances 
leading to it which I must explain. I had, by 
being in the army, injured my private affairs 
very considerably, and meant to leave it, if a 
proper opportunity to enter into business should 
happen. JI had several conversations on the 
subject with General Arnold, who promised me 
all the assistance in his power; he was to par- 
ticipate in the profits of the business I was to 
enter into. At that time, previous to our going 
to Philadelpmia, I had several particular conver- 
sations with him, and thought that the period in 
which I might leave the army with honor and 
enter into business (had come). I receiwed at 
that time, or about that time, I think several 
days before the enemy evacuated the city, the 
paper mentioned in colonel Fitzgerald’s depost- 
tion that was not signed, as well as the other. 
Upon our coming into town we had a variety of 
military business to do. I did not purchase 
any goods, neither did I leave the army. That 
paper was entirely neglected, neither did I think 
anything concerning it until I heard of colonel 
Iitzgerald’s deposition. General Arnold has 
told me since, which is since I came from Caro- 
lina some time in August last, that the reason 
for his not supporting me in business was, sup- 
posing that I had left the army, it was incom- 
patible with his excellency’s instructions and 
the resolution of Congress.” 

This testimony, seemingly straightforward in 


88 THE INTERNATIONAL JEW 


form, is rather damning to the characters of both 
the men involved. Arnold, upon taking command of 
Philadelphia, ordered the stores and shops to be 
closed and no goods sold. He stopped business out- 
right. It was a most unpopular order, because it 
prevented the merchants profiting by the new order 
of things, the return of the Americans. 

The very first day the closing law is in force, Ar- 
nold writes an order to Franks to make large pur- 
chases of European and East Indian goods “to any 
amount” and to keep the transaction secret from his 
most intimate acquaintance. That is, Benedict Ar 
nold and the Jewish major on his staff, have an un- 
derstanding that under cover of the military closing, 
they will loot the city of its most profitable goods at 
the enforced low selling prices—for the obvious pur- 
pose of selling at higher prices when the military 
order was rescinded. 

These are the undisputed facts. Colonel Fitzger- 
ald saw the papers and knew the unsigned one to be 
in Arnold’s handwriting, even as the signed one was. 
They were both addressed to the Jewish Major 
Franks. In his testimony, Major Franks admits the 
existence of the unsigned order as Colonel Fitzger- 
ald saw it, and admits also its character. 

Kven Benedict Arnold admitted the order, but he 
endeavored to show that having exhibited General 
Washington’s orders to him (Arnold) to command 
Philadelphia, that fact would be a sufficient coun- 
termand to the order given to Franks to load up on 
valuable goods. 

“General Arnold to Major Franks. Did you 
not suppose my showing you the instructions 
from general Washington to me, previous to 
your going into the city, a sufficient counter- 
mand of the order I had given you to purchase 
goods? 

“Major Franks. I did not form any supposi- 
tion on the subject.” 

This admission that he wrote the order, and the 
fact that no large purchases of goods could be 
shown, constituted Arnold’s defense. It requires no 


BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 89 


keen legal mind to show its weakness. If the order 
was countermanded several days before they entered 
the city, what was it doing in Miss Brackenberry’s 
house in Philadelphia on the first morning of Ar- 
nold’s command and the first morning of the opera- 
tion of his order to close the stores? And why did 
Franks come in search of it? Discarded orders are 
not thus carried around and preserved. 

Probably no purchases were made. Probably the 
order was not carried out. When Colonel Fitzger- 
ald walked into the room early in the morning and 
saw the papers, and when soon thereafter Major 
Franks walked into the room and saw both Colonel 
Fitzgerald and the papers, there was nothing else to 
do than to call the plan off. It had become known. 
Colonel Fitzgerald waited in the room to see what 
became of the papers. He saw the Jew Franks 
come and get them. He saw him go out with them. 
He knew what those papers directed the Jew to do, 
and he knew that the directing hand was Benedict 
Arnold’s. Doubtless with this clue he kept his eyes 
open in Philadelphia during the operation of the 
closing order. And doubtless Franks lost no time in 
transmitting to General Arnold the fact that he 
found Colonel Fitzgerald in the room where the pa- 
pers had been left. The inadvertent visit of Colonel 
Fitzgerald is the key-fact in that phase of the 
matter. | , 

But the Jewish major becomes talkative in his ef- 
fort to explain the situation. “There are circum- 
stances which I must explain,’ he says. And then, 
in words that were frequently in the mouth of Ar- 
nold, he represents that his service in the army was 
injuring his private affairs very seriously, and that 
he was contemplating retiring from the army and 
going into business. 

It is worth noting at this point that numerous op- 
portunities were given Franks to retire, both before 
and after the Arnold treason, but he developed into 
a persistent clamorer after official jobs. In spite of 
his testimony, he could not be shaken loose from 
public employment. 


90 THE INTERNATIONAL JEW 


And then Franks revealed the whole secret of his 
relations with Arnold. They were in close associa- 
tion in profiteering matters. “I had several con- 
versations on the subject with general Arnold 
he was to participate in the profits of the business 
I was to enter into.” Arnold was to remain a general 
in the army; his aide was to get out of the army 
and work with him privately, sharing the profits. 

‘But what had all this to do with the orders to 
close the stores at Philadelphia? What had this 
to do with the papers found by Colonel Fitzgerald? 
For after all, this was the “circumstance” which 
Major Franks had set out to explain.. At last he 
reaches it: “At that time, previous to our going 
into Philadelphia, I had several particular conversa- 
tions with:him” . °v) we). Direceived@aG-tharaguue: 
or about that time, the paper mentioned in Colonel 
Fitzgerald’s deposition which was not signed, as 
well as the other.” 

The paper authorized him to get the most mer- 
chantable goods out of the closed stores. It fol- 
lowed upon “several particular conversations” about 
the business of which Arnold was to “participate in 
the profits.” But, apparently, the deal did not go 
through. Colonel Fitzgerald’s untimely appearance, 
and the carelessness of some one in leaving the pa- 
pers about, were most unfavorable to the Arnold- 
Franks project. 

There can be no question of the intimacy of the 
relations between the Jew and Arnold and the use 
that both made of their relationship. There can be 
no question, either, that these relationships must 
have been the result of continuous acquaintance and 
testing. 

Merely to show that a Jew once crossed the path 
of Benedict Arnold and was implicated with him in 
a discreditable scheme that probably did not fully 
mature, means nothing. But that this Jew was 
involved in Arnold’s fortunes frem the time the two 
first met in Canada until the day that Arnold be- 
trayed his country, may mean something. And that 
is the case. From the time of their first meeting, 


BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 91 


a 


their lines run along together—Franks always being 
relied upon by Arnold as the credible witness who 
extricates him from his scrapes, and Franks usually 
doing it with a sort of clumsy success, as in the in- 
stance just cited. 

The reader may refer now to the reference made 
above to Franks’ record of himself in which he men- 
tions having joined. Count d’Estaing, the French 
admiral, at Sandy Hook. This was just a month 
after Arnold took command at Philadelphia, just a 
month after the events on which the above charge 
was based. Evidently Franks got out of town for 
a little while. He would notice the coolness .of his 
fellow officers among whom reports of Colonel Fitz- 
gerald’s discovery must have circulated. There 
would be no prejudice against him because he was a 
Jew, it would be solely due to the suspicions con- 
cerning him. Indeed, readers of the ordinary his- 
tory will never learn that Arnold had Jews around 
him. There were David Franks, moneyed man and 
merchant in the city, and David Solesbury Franks 
on Arnold’s staft—both outstanding figures, yet 
wholly passed over by the historians, with one or 
two exceptions, and even these have never caught 
the Jewish clue. In that day there was no prejudice 
against Jews as Jews, even as there is none now. 

Franks, then, easily gains letters which permit 
him to join the French fleet of d’Estaing, within 
a month after the Philadelphia business. And 
strange to relate, at precisely the same time, Bene- 
dict Arnold conceived the notion that he too should 
¢o into the navy, and a month after his appointment 
to Philadelphia he writes to General Washington 
suggesting nothing less than that he be given com- 
mand of the American Navy !—at precisely the time 
Major Franks takes to the water. 

* . . . being ‘obliged entirely to negleet my 
private affairs since I have been in the service,” Ar- 
nold writes to General Washington, “has induced me 
to wish to retire from public business, unless an 
offer, which my friends have mentioned, should be 
made to me of the command of the navy . . . 


92 THE INTERNATIONAL JEW 


I must beg leave to request your sentiments respect- 


ing a command in the navy. ” 


So far as the historians have been able to discover, 
no one ever proposed such a thing as making Arnold 
the admiral of the American Navy. But, then, the 
historians did not know David 8S. Franks. He, a 
landsman, had gone for a few weeks with the French 
ships. Perhaps he was the friend who “mentioned” 
the matter. At any rate, when Franks came off the 
ships again, it was to serve as witness once more 
for Benedict Arnold. 

The charges against Arnold were such as these: 
Permitting an enemy ship to land, and buying a 
share in her cargo; imposing menial service on sol- 
diers (a charge brought about by an action of Major 
Franks); issuing passes unlawfully—the case in 
point being that of a Jewess, named Levy; the use of 
army wagons for his private affairs, and so forth. 

This is Major Franks’ testimony concerning Ar- 
nold’s permitting “The Charming Nancy” to land at 
a United States port, contrary to law: 

“Q. (by the court) Do you know whether gen- 
eral Arnold purchased any part of the Charming 
Nancy or her cargo? 

“A. Ido not know of my own knowledge, but I 
have heard general Arnold say he did, and I have 
also heard Mr. Seagrove say he did. 

“Q. Was it previous or subsequent to general Ar- 
nold’s granting the pass? 

“A. It was subsequent.” 

Here is a complete admission of all the facts, but 
the defense consisted in laboriously showing, by 
means of quite leading questions addressed to 
Franks, that the owners of “The Charming Nancy” 
were indeed good Americans, though residing 
and doing business in enemy territory. Franks was 
rather useful in this part of the business, and the 
court, overlooking the other elements, simply found 
that the permission which Arnold gave to “The 
Charming Nancy” was illegal. The fact that a ma- 
jor general of the United States Army speculated in 
the cargo of the ship which had come into port in 


BENEDICT ARNOLD AND JEWISH AID IN SHADY DEAL 93 


violation of law and on his military permission, was 
not considered at all. Neither was the fact, stated 
in the charge, that he gave his permission while he 
was in camp with General Washington at Valley 
Forge, whom he did not consult in any way. 

But here again the fact is established that Major 
Franks was privy to the whole matter, and was the 
chief witness for Arnold’s defense. 

If it had occurred but once, as at Montreal, that 
Arnold had been charged with irregularities involv- 
ing profitable goods; or if it had occurred but once, 
as at Philadelphia, that Major Franks happened to 
be the chief available witness, no serious notice 
could be taken of it. 

But time and again Arnold is caught in shady 
acts involving profitable goods, and time and again 
the Jewish Major Franks is his accomplice and chief 
witness. And this partnership in shady transac- 
tions, extending from the time Arnold first met 
Franks till the time Arnold betrayed his country, is 
significant, at least as a contribution to history, and 
possibly as a side light on the gradual degeneration 
of ‘Benedict Arnold. 

Arnold could no longer wholly escape. But still 
the good fortune that seemed patiently to accom- 
pany him, as if waiting for his better nature to re- 
cover from some dark spell, remained with him; the 
court could not exonerate him entirely, but neither 
could they punish him as he deserved; and so it was 
given aS a verdict that General Arnold should be 
reprimanded by General Washington, his best 
friend. 

Washington’s reprimand is one of the finest utter- 
ances in human record. It would have saved a man 
in whom a shred of moral determination remained: 

“Our profession is the chastest of all; even 
the shadow of a fault tarnishes the luster of our 
finest achievements. The least inadvertence may 
rob us of the public favor, so hard to be ac- 
quired. JI reprimand you for having forgotten 
that in proportion as you have rendered yourself 
formidable to our enemies, you should have been 


94 THE INTERNATIONAL JEW 


guarded and temperate in your deportment to- 
ward your fellow-citizens. Exhibit anew those 
noble qualities which have placed you on the 
list of our most valued commanders. I will my- 
self furnish you, as far as it may be in my 
power, with opportunities of regaining the es- 
teem of your country.” 

It was a bad day for Benedict Arnold when he got 
into touch with the Jewish syndicate of army- 
contractors. There was hope for him even yet, if he 
would cast off the evil spell. But time pressed; 
events were culminating; the alien, having gripped 
him, was about to make the best of the baleful op- 
portunity. The closing chapter was about to be 
written in glory or in shame, 





Issue of October 15, 1921. 


LXIX., 


Arnold and His Jewish Aids at 
West Point 


AFTER General Washington had delivered the 

reprimand to Benedict Arnold, he proceeded at 
once to make good the intimation which he had given 
the unhappy officer—‘I will myself furnish you, as 
far as may be in my power, with opportunities of 
regaining the esteem of your country.” It was late 
in July, 1780, that General Washington had learned 
of the British plan to march to Newport and attack 
re-enforcements of the American cause before they 
could land and entrench themselves. Washington 
therefore decided to harry the British and perhaps 
prevent the attack by crossing the Hudson and 
marching down the east shore to menace New York, 
the British headquarters. 

It was the last day of July, and General Washing- 
ton was personally seeing the last division over at 
King’s Ferry, when Benedict Arnold appeared. It 
is true that he had been wounded, it is also true 
that his accounts had not been allowed by Congress; 
but his wound was the fortune of war, and the delay 
in allowing his accounts was due to his already ac- 
quired reputation for shady dealing in money mat- 
ters, neither of which justified him in betraying his 
country, but both of which might have stimulated 
him to recover the status he had so early lost. 

It was thus that Benedict Arnold appeared before 
George Washington, that last day of July, 1780— 
a man whom Congress rightly distrusted, a man who 
had just been rightly reprimanded, a man whose fel- 
low-officers looked at him askance. 

Yet it was to such a man that Washington made 
good his word. The army was on the way to New 
York to attack the 'British. As Arnold rode up, Gen- 
eral Washington said to him, “You are to command 
the left wing, the post of honor.” 

Those who were present report that, at Washing- 


96 THE INTERNATIONAL JEW 


ton’s words, Arnold’s countenance fell. The mag- 
nanimity of the First American meant nothing to 
him. The opportunity to retrieve his good name had 
somehow lost its value. 

So patent was Arnold’s disappointment, that 
Washington asked him to ride to headquarters and 
await him there. At headquarters Arnold disclosed 
to Washington’s aid, Colonel Tilghman, that his de- 
sire was not for a command in the army, but for the 
command of West Point. West Point was then but 
a post up the Hudson River, far outside the zone of 
important fighting, and certainly the last place it 
was thought the intrepid Arnold would desire to be. 
The inconsistency between Arnold’s desire for action 
and West Point’s lack of action, struck General 
Washington very forcibly. He had offered Arnold 
a chance to rehabilitate his reputation; Arnold 
hung back, asking for a place where no distinctive 
service could then be rendered. 

Now let the reader take note of this fact: it may 
be important, it may be unimportant; it may have 
some bearing on Benedict Arnold’s action, it may 
have none; but the fact nevertheless is this: The 
Forage Master, that is, the quartermaster at West 
Point, was Colonel Isaac Franks, a member of the 
same family which we have been considering in these 
articles. This Colonel Isaac, Franks, we are in- 
formed by the Jewish records which make a great 
deal of the fact, was once confidential aide-de-camp 
to General Washington, though for what reason the 
relationship was dissolved we are not informed. 

The reader will recall that the narrative of Bene- 
dict Arnold has already included two members of 
the Franks family—David, of Philadelphia, and 
David Solesbury Franks, who came down from Mon- 
treal. 

The third Franks is now in view—Colonel Isaac 
Franks. He is in charge of supplies at the post of 
West Point. It is to West Point that Benedict Ar- 
nold wishes to go, even though General Washington 
is offering him the post ef honor in the forward 


ARNOLD AND HIS JEWISH. AIDS AT WEST POINT 97 


movement which the Continental Army is about to 
make. It is the last day of July, 1780. 

On August 3, General Washington gave Arnold his 
orders and allowed him to proceed to take command 
of West Point. Accompanying him, of course, was 
Colonel David Solesbury Franks, his aide-de-camp, 
whose testimony had been so useful at the court- 
martial. There were then two Franks at West 
Point—Colonel D. 8S. Franks, aid to the command- 
ant, and Colonel Isaac Franks, in charge of supply- 
ing the post. 

It appears that Arnold had already been in com- 
munication with the enemy and had asked for the 
command at West Point, not for any of the reasons 
he alleged to General Washington, but because he 
had already chosen it as the gateway through which 
he was to let the British through into the weakened 
American territory. For two months Arnold had 
been writing to “Anderson,” or John André. He 
had been reaching out toward the enemy for a longer 
time than that, and had at length requested that 
a man equal to himself be appointed to negotiate 
with him. Major John André, adjutant general of 
the British Army in America, was chosen as one of 
rank sufficiently high to deal with Arnold. They 
had already come into touch with each other before 
Arnold asked General Washington for the post at 
West Point. And André, as we have previously 
seen, knew the Franks. 3 

Apologists for Arnold have said that the reason 
he showed so deep a disappointment when General 
Washington offered him the command of the left 
wing of the army, was that he had never expected 
such magnanimous treatment, and for the moment 
was conscience-stricken that he had gone so far with 
the enemy when his own country offered him such 
fine prospects. If that were the true state of Ar- 
nold’s mind, he need only have taken command of 
the left wing, or, having been committed to take 
West Point, he need only have gone there and per- 
formed his soldierly duty. 

The history and personality of Major John André, 


98 THE INTERNATIONAL JEW 


who completed the negotiations with Arnold, and 
lost his life as a spy, while Arnold lived long as a 
traitor, have been the object of much interest and 
research. His descent is obscure. His parentage 
was known as “Swiss-l*rench.” It is thought that 
the first André came into England in the train of a 
Jewish family. André himself had those accom- 
plishments which were most highly prized in the so- 
ciety of the day. In any event, of Jewish or non- 
Jewish descent, he was a far finer character than 
Benedict Arnold. 

On Arnold’s staff at West Point, besides the two 
Jewish Franks—Isaac and David—there was Lieu- 
tenant Colonel Richard Varick. This Varick was a 
wise young fellow who preferred to have as little as 
possible to do with Arnold’s affairs. He refused to 
take any responsibility connected with Arnold’s 
dealings with money or goods. For some apparently 
good reason, which will not be difficult for the 
reader to surmise, Varick adopted the strict policy 
of keeping his hands off all supplies. Thus it was 
left to Major Franks to attend all such matters, to 
which he was apparently nothing loath. In fact, 
Major Franks even looked after General Arnold’s 
private cupboard. 

Not to delay longer over details, suffice it to say 
that on September 22, 1780, less than two months 
after assuming command at West Point, the treason 
of Benedict Arnold was accomplished. One more 
day, and it was discovered and foiled. 

Instant inquiry was made to detect accomplices. 
Major Franks is placed under arrest. David Franks, 
of Philadelphia, is arrested. It may or may not be 
significant, but it is nevertheless a fact, that upon 
the accomplishment of Arnold’s treason the authori- 
ties ordered that the two Jews, David Franks and 
David Solesbury Franks, be put under arrest. 

The experience of David Franks adds a bit of 
Jewish comedy to this serious scene. It appears 
that he still has influence to save him from severe 
treatment and to gain him time. On the occasion 
of his previous arrest in 1778, Benedict Arnold was 


ARNOLD AND HIS JEWISH AIDS AT WEST POINT 99 


commander of the city of Philadelphia and David 
Solesbury Franks was on Arnold’s staff, and if Ar- 
nold and Franks could concoct a scheme of profiteer- 
ing off the closed stores of the city, it was probably 
not beyond them to see that the elder David Franks 
received favor in his case. At least, as the reader ot 
previous articles knows, David Franks went free, 
although caught in the act of communicating with 
the enemy. 

But this time there is no Benedict Arnold to help 
him, and his nephew, like himself, is under arrest 
because of Arnold’s treason. Yet the Philadelphia 
Jew discloses a marvelous facility of playing horse 
with the law. 

He remained in jail until October 6, and then, 
strange to relate, he is given two weeks to get within 
the enemy’s lines. Investigation somehow has been 
stopped; prosecution has been sidetracked. But 
David found 14 days too brief a time to wind up his 
attairs, and he petitions for an extension of time. 
It is denied. Then when one week of the time had 
passed, Franks asks for a pass to New York for him- 
self, daughter, man-servant and two maid-servants; 
this is refused and passes are authorized for himself, 
- daughter, and one maid-servant, “provided she be an 
indented servant.” But: David does not use these 
passes. He applies again for an extension of time 
on account of an ‘indisposition of body.” Thus, by 
keeping officials busy with his evasions and _ his 
counter-suggestions the record finds him still in 
Philadelphia on November 18, a month after he was 
supposed to be out of the country. 

He makes application for another pass. The 
Council obediently sends him one, the secretary mak- 
ing this observation in his note: “The Council are 
much surprised that you still remain in this city, 
and hope that you will immediately depart this 
state, agreeable to their late order, otherwise meas- 
ures will be taken to compel you to comply with the 
same.” 

Does David go? He does not. He writes an ex- 
tremely polite letter. Incidentally he gives a hint 


100 THE INTERNATIONAL JEW 


of what may be keeping him. In his letter to the 
Council he says: 

“Being apprehensive that a report raised and cir- 
culated that 1 had depreciated the currency by pur- 
chase of specie may have given rise to prejudice 
against me with the Honorable Council “ae 

More than likely this is precisely what David was 
doing. It was done later by another Jew in Ameri- 
can history, Judah P. Benjamin, and it was done 
everywhere by Jews during the recent war. With 
David’s racial itch for money and his disloyalty to 
the American cause, there was probably sound 
foundation for the report. 

And then, in the last line of his letter, he finds 
fault with his pass, and asks for another. All this 
time, of course, he is gaining time, and is fulfilling 
his purpose with regard to the specie. 

This, by the way, is a common Jewish strategem. 
It is very much observed in lawsuits. The non-Jew 
can always be depended on to desire justice and 
humanity, and these traits are systematically played 
upon. The non-Jew is also inclined to take men’s 
word at its face value, which is also a trait which 
can be used to his hurt. If, for example, in a busi- 
ness transaction which is to be consummated a week 
hence, the non-Jew could absolutely fortify himself 
if he had the slightest suspicion of sharp dealing, 
it is to the advantage of the Jew who tries to “do” 
him to give him his word as to exactly what steps 
will be taken a week hence at the final settlement. 
If the non-Jew believes that word, he is quieted for 
a week. He does nothing. He rests implicitly on 
the given word. Then the morning comes, and the 
dishonest Jew steps up’ without warning and drives 
through ruthlessly to a tricky gain. This is so com- 
mon that thousands who have been tricked by it have 
told the full details. Keep the Gentile so busy, or 
satisfy him so fully, that he will not bother—that’s 
the strategy. David knew it even in his day, and it 
was ancient then. 

His request for a new pass is refused. But still 
he does not go. Finally, an aroused Council sends 


ARNOLD AND HIS JEWISH AIDS AT WEST POINT 101 


him notice to be gone by the next day. And then he 
goes, but not, we may well believe, until he had done 
all he intended to do. David is delightfully Jewish 
and the Council are naively Gentile. 

Up at West Point other matters are proceeding. 
When General Washington arrived and heard the 
Startling news, he asked Colonel Varick to walk 
with him. He spoke to the young officer most con- 
siderately, told him he did not question his loyalty, 
but under the circumstances he would ask him to 
consider himself under arrest. It was very like 
Washington to do this, to make the arrest himself, 
gently. There is no record, however, that a like 
courtesy was shown the Jewish Major David Soles- 
bury Franks. Washington probably remembered 
him as the witness for Arnold in the case which 
led to Arnold’s court-martial and reprimand. 

On that frontier post (as West Point then was) 
there were no witnesses. Franks and Varick were 
confronted with the necessity of testifying for each 
other. That is, the Jewish major was his own rep- 
resentative in court and practically his own witness. 
Franks put Varick on the stand to testify for him, 
and Varick put Franks on the stand to testify for 
him. The resulting testimony shows that Franks 
knew much and was eager to tell how much he knew 
of Arnold’s traitorous intentions—but he did not 
tell it until Arnold’s treason was exposed and he 
himself under arrest. : 

The purpose of this article being merely to fill up 
the gaps which are left in the Jewish propagandist 
boasting of the part they have played in public af- 
fairs in the United States, the reader must himself 
be a judge as to how far Major David Solesbury 
Franks was in Arnold’s secret. (The “Smith” men- 
tioned in the testimony was Joshua Hett Smith, who 
did secret work for Arnold and rowed André ashore 
for the night conference with Arnold.) Following 
are vital extracts from the testimony: 

Major Franks—‘What was my opinion of Joshua 
H. Smith’s character and conduct, and of his visits 
at Arnold’s headquarters. es 


102 THE INTERNATIONAL JEW 


Colonel Varick—‘When I first joined Arnold’s 
family . . . . Arnold and yourself thought 
well of him as a man, but I soon prevailed on you to 
think him a Liar and a Rascal; and you ever after 
spoke of him in a manner his real character mer- 
ited Fea Asi ahd ee 

Arnold, of course, knew what Smith was. Arnold 
and Smith were already partners in treason. But 
Varick did not know of this partnership. All that 
Varick knew was that both Arnold and Franks ap- 
peared to hold the same opinion, that Smith was all 
right. Here Arnold and Franks appear as agreed 
again. Varick regarded them as holding the same 
opinion. Varick says so to Franks’ face in answer 
to Franks’ question. He does it, however, from a 
friendly purpose. But the fact is significant that 
Franks and Arnold are found holding the same 
front—‘Arnold and yourself thought well of him as 
a man.” 

Now, Arnold knew what Smith was, knew enough 
about Smith to hang him. Smith was one of the 
tools of his long extended treason. The question is, 
did Franks also know? Was Franks kept in ignor- 
ance of Arnold’s real knowledge of Smith, or was 
Franks actually deceived as regards Smith? It may 
be, but let this be observed, that Varick, who was 
not at all in Arnold’s confidence, nevertheless was 
not deceived about Smith, but saw through him at 
once. Did not Franks see through him, too? Until 
the time that Varick dared speak about the matter, 
Franks and Arnold were preserving the same ap- 
pearance of opinion—they “thought well of him as 
a man.” 

Then Varick honestly spoke out. He got hold of 
the Jewish Franks and told him all that he knew 
and suspected about Smith. The evidence was too 
overwhelming for Franks to scoff at. Any man 
scofting at Varick’s tale would himself be under sus- 
picion. Varick was given to understand that he had 
changed Franks’ opinion of Smith. Thereafter 
Franks comported himself in a manner to convince 


ARNOLD AND HIS JEWISH AIDS AT WEST POINT 103 


Varick that he regarded Smith as a “Liar and a 
Raseal.” 

It is permissible to ask, was this pretense or real- 
ity? If Varick knew things, Varick was a man to 
handle wisely. If Varick knew things, it would be 
foolish to lose touch with him and thus lose the 
benefit of knowing how much was known or sur- 
mised outside. These, of course, are the arguments 
of suspicion, but they are made concerning the same 
Jewish officer who, on finding that Colonel Fitzger- 
ald had discovered the profiteering venture in which 
Franks and Arnold were partners, was wise enough 
to inform Arnold and permit the plan to drop. 
Major Franks’ previous behavior, like Benedict Ar- 
nold’s, arouses the suspicion. Benedict Arnold ap- 
peared to Varick to regard Smith as a good man; 
Franks appeared to Varick to share Arnold’s opin- 
ion; but whether Franks really knew, as Arnold 
knew, and only pretended to change his opinion 
that he might keep the confidence of Varick, is a 
point on which Franks’ previous conduct compels 
the mind to waver. 

How well Franks knew Arnold may be gathered 
from other points brought out in this testimony : 

Major Franks—“How often did Arnold go 
down the river in his barge, whilst I was at Rob- 
inson’s House (Arnold’s headquarters) ? Did I 
ever attend him, and what were our opinions 
and conduct on his going down and remaining 
absent the night of the twenty-first of Septem- 
ber?” (This was the night of his meeting 
André. ) 

Colonel Varick— (answers that Franks, to his 
knowledge, never accompanied Arnold) “But 
when I was informed by you or Mrs. Arnold, on 
the twenty-first, that he was not to return that 
evening, I suggested to you that I supposed he 
had gone to Smith’s, and that I considered Ar- 
nold’s treatment of me in keeping up his con- 
nection with Smith, in opposition to the warn- 
ing I had given him, as very ungenteel, and that 
I was resolved to quit his family” (meaning his 





104 THE INTERNATIONAL JEW 


staff). “We did thereupon concert the plan of 

preventing their further intimacy by alarming 

Mrs. Arnold’s fears 

“You did at the same time inform me that 
vou could not account for his connections with 

Smith—that you knew him to be an avaricious 

man and suspected he meant to open trade with 

some person in New York, under sanction of his 
command, and by means of flags and the un- 
principled rascal Smith; and that you were in- 
duced to suspect it from the letter he wrote to 

Anderson in a commercial style as related to 

you by me. We thereupon pledged to each our 

word of honor that if our suspicions should 
prove to be founded in fact, we would instantly 
quit him.” 

It is the honest Varick talking, Franks question- 
ing him. It will be observed that it is Franks who 
tells Varick of Arnold’s absence and that he will not 
return that night. Franks knew, but Varick did not. 
It will be observed also, that it was Varick who 
protested and threatened to quit Arnold. It was 
indeed the second time he had threatened to quit, 
but the Jewish major seems never to have had a 
similar thought. But most important to observe is 
Varick’s statement in answer to Franks, and in 
I'ranks’ presence, that it was Franks who opened up 
with information regarding Arnold’s character— 
that Arnold was an avaricious man, that Franks 
suspected him of opening up trade with the en- 
emy “under sanction of his command” (just as he 
had planned to misuse his authority at Philadel- 
phia) and that Smith was to be the go-between. 
Then he mentions a letter to “Anderson in a com- 
mercial style’—this “Anderson” being none other 
than Major John André of the British Army. 

Here we find Major Franks intimate with every 
element of the conspiracy—every element of it!— 
and giving a certain explanation of it to Varick. 
Did Franks know more than he told, and was he 
quieting Varick with an explanation which seemed 
to cover all the facts, and yet did not divulge the 


ARNOLD AND ‘HIS JEWISH AIDS-ALT WEST POINT 105 


truth? It is a question that occurs, directly we 
recall the close collusion of Arnold and Franks at 
Philadelphia. 

There is other testimony, that it was Varick, not 
Franks, who prevented Arnold selling supplies of 
the government for his own profit. Time and again 
this occurred, but never with Franks, the long-time 
aid and confidant of Arnold, in the role of actor. 
But every time Varick did it, Franks knew of it, 
as he testified. 

Now we approach the “Day of his Desertion,” 
as the records call the day of Arnold’s treason. 

Major Franks—‘*What was Arnold’s, as well 
as my conduct and deportment on the Day of 
his. Desertion, and had you the slightest reason 
to think I had been or was party or privy to any 
of his villainous practices and correspondence 
with the enemy, or to his flight? Pray relate 
the whole of our conduct on that day to your 
knowledge.” 

Colonel Varick—‘I was sick and a greater 
part of the time in my bed in the morning of his 
flight. Before breakfast he came into my room” 
(and talked about certain letters) “and I never 
saw him after it but betook myself to my bed. 

I think it was about an hour thereafter when 

vou came to me and told me Arnold was gone 

to West Point—also a’considerable time there- 
after you came to the window of my room near 
my bed and, shoving it up hastily told me with 

a degree of apparent surprise that you believed 

Arnold was a villain or rascal, and added you 

had heard a report that one Anderson was taken 

as a spy on the lines and that a militia officer 
had brought a letter to Arnold and that he was 
enjoined secrecy by Arnold. I made some warm 
reply, but instantly reflecting that I was injuring 

a gentleman and friend of high reputation in 

a tender point, I told you it was uncharitable 

and unwarrantable even to suppose it. You 

concurred in opinion with me and I lay down 





106 THE INTERNATIONAL: JEW 


secure in the high idea I entertained of <Ar- 

nold’s integrity and patriotisin. Ri 

Here is a record of Major Franks’ conduct, told 
at his own solicitation before a court of inquiry. It 
reveals that Arnold told Franks, but did not tell 
Varick, where he was going. It reveals also that 
Franks knew of the message which came to Arnold, 
the bearer of which had been bound by Arnold to 
secrecy. (For the reader’s benefit it is recalled that 
Arnold’s treason was prematurely exposed by André 
being lost in the woods, at night after his interview 
with Arnold, and his consequent inability to get 
back to the British ship. He was sighted and halted 
in daylight, and discovery was made of the West 
Point plans in his stockings. The innocent soldiers 
sent word to Benedict Arnold, their commanding 
officer, that they had captured a spy named Ander- 
son. This gave Arnold information that the plot 
had fallen through. Enjoining absolute secrecy on 
the messenger, Arnold made off hastily as if to in- 
vestigate, but really to rush to the ship to which 
André had failed to return.) ‘But, observe: the mes- 
senger arrived and immediately Franks appears to 
be informed what the message contains. He is in- 
formed also that Arnold is going to West Point. He 
is informed of “Anderson’s” capture. Once again 
Franks is in instant touch with all the points of the 
matter, but this time he goes further and accuses 
Arnold. In the peculiar phraseology of Varick, 
which may or may not be significant, Franks “hast- 
ily told me with a degree of apparent surprise” 
that he believed Arnold to be a villain or rascal. 

Then the difference between these two men ap- 
peared again; it shines out luminously.. When it 
was possible to save Arnold, it was Varick who was 
most concerned, while Franks appeared to be hand- 
in-glove with the traitor. But when it was apparent 
that something irrevocable had happened, it was the 
Jew who was first and bitterest to denounce, while 
Varick remembered the conduct expected of gentle- 
men. Likewise, as at first, the Jewish major 
changed his opinion of Smith to agree with Varick’s 


ARNOLD AND HIS JEWISH AIDS AT WEST POINT 107 


opinion, so now he “concurred in opinion” with Va- 
rick, although he had just violently uttered the op- 
posite opinion concerning Arnold. 

Varick was charitable because he did not have the 
facts. Was Franks as outspoken as he was because 
he had all the facts? If so, where did he get them? 
From Arnold? 

How much did Franks know? That question will 
probably never be answered. There is, however, this 
additional testimony of his on record: 

“T told you that I thought Arnold had cor- 
responded with Anderson or some such name 
before from Philadelphia, and had got intelli- 
gence of consequence from him.” 

David Solesbury Franks was implicated in every 
major crime of Benedict Arnold and in the great 
treason he gave evidence of knowing every movement 
of the game, from its far beginning in Philadelphia. 

I'ranks was exonerated by the court. 

Irom his safe retreat on the British man-of-war, 
Benedict Arnold wrote a letter in which he excul- 
pated Smith, Franks and Varick, writing that they 
were “totally ignorant of any transactions of mine, 
that they had reason to believe were injurious to the 
public.” 

Smith was neither ignorant nor innocent. He had 
rowed out to the British ship and brought André 
ashore for his conference with Arnold. He had been 
a go-between on many shady missions. Yet Arnold 
in his letter exonerates Smith. That fact seriously 
affects his exoneration of Franks. If Arnold can lie 
about Smith’s innocence, why cannot he lie about 
Franks’ innocence? .As to Varick, he is the only one 
of the three who can do without Arnold’s exonera- 
tion; to Varick it is an insult to have Benedict Ar- 
nold vouch for him. Franks, however, was always 
afterward inclined to lean upon Arnold’s letter. An 
impartial study of the testimony, upon the back- 
ground of a knowledge of Franks’ history, leaves 
grave doubts as to the unimpeachability of his rela- 
ons with Benedict Arnold. So much so, indeed, 


108 THE INTERNATIONAL JEW 


that in the study of Arnold’s treason it is a grave 
omission to pass over ranks’ name. 

The reader who will make a complete study of 
Franks’ character as revealed in the records will 
testify to this: the present study has been exceed- 
ingly charitable to his character; he could easily 
have been prejudiced in the reader’s mind by the 
presentation of a series of facts omitted here; the ob- 
ject has been to judge him solely on his acts with 
relation to Benedict Arnold. 

Rightly or wrongly, Franks was suspected ever 
afterward. It was the Philadelphia incident that 
stamped his reputation. The suspicion of perjury 
on that occasion never left him. Franks insisted on 
having himself vindicated all round, but he was 
never satisfied with his vindications, he always 
wanted more. Jewish propagandists have misrepre- 
sented his subsequent work as a diplomatist. It was 
of the merest messenger-boy character, and he was 
intrusted with it only after the most obsequious ap- 
peals. He peddled petitions reciting his services and 
asking for government favor. The man who assert- 
ed in his defense at Philadelphia that he was eager 
to leave the army and enter business, could not be 
induced to leave the public service, until the allot- 
ment to him of 400 acres of land seems to have ef- 
fectually weaned him from public life. What his 
end was, no one appears to know. His present-day 
use, however, is to furnish Jewish and pro-Jewish 
propagandists with a peg on which to hang extrava- 
gant praise of the Jew in Revolutionary times. 

There can be no objection whatever to Jewish 
propagandists making the most of their material, 
but there is strong objection to the policy of con- 
cecalment and misrepresentation. These impositions 
on public confidence will be exposed as regularly 
as they occur. 


Issue of October 22, 1921. 


LXX. 


The Gentle Art of Changing 
Jewish Names 


HE Madansky brothers—Max, Solomon, Benja- 

min, and Jacob—have written that their names 
henceforth will be May. It is a good old Anglo- 
Saxon name, but the Madanskys are of Asiatic 
origin. 

Klmo Lincoln, a movie actor, comes into a Los 
Angeles court on the motion of his wife, and it is 
discovered that he is only Otto Linknhelt. 

A large department store owner was born with the 
name Levy. Heis now known as Lytton. It is quite 
possible he did not like Levy as a name; but why did 
he not change it for another Jewish name? Or per- 
haps it was the Jewishness of “Levy” that dis- 
pleased him. 

A popular tenor star recently brought suit against 
his wife, who married him after allowing him to be- 
lieve that she was of Spanish origin. “I understood 
from her misleading stage name that she was Span- 
ish when I married her. Later i found that she was 
Jewish and that her real hame was Bergenstein.” 

One of the biggest and best known stores in the 
United States goes under an honored Christian 
name, though every one of the owners is Jewish. 
The public still carries a mental picture of the good 
old merchant who established the store, which pic- 
ture would speedily change if the public could 
get a glimpse of the real owners. 

Take the name Belmont, for example, and trace its 
history. Prior to the nineteenth century the Jews 
resident in Germany did not use family names. It 
was “Joseph the son of Jacob,” “Isaac ben Abra- 
ham,” the son being designated as the son of his 
father. But the Napoleonic era, especially following 
upon the assembly of the Great Sanhedrin under 
Napoleon’s command, caused a distinct change in 
Jewish customs in HKurope. 


110 THE INTERNATIONAL. JEW 


In 1808 Napoleon sent out a decree commanding 
all Jews to adopt family names. In Austria a list 
of surnames was assigned to the Jews, and if a Jew 
was unable to choose, the state chose for him. The 
names were devised from precious stones, as Ruben- 
stein; precious metals, such as Goldstein, Silber- 
berg; plants, trees and animals, such as Mandel- 
baum, Lilienthal, Ochs, Wolf, and Loewe. 

The German Jews created surnames by the simple 
method of affixing the syllable “son” to the father’s 
uame, thus making Jacobson, Isaacson; while others 
adopted the names of the localities in which they 
lived, the Jew resident in Berlin becoming Berliner, 
and the Jew resident in Oppenheim becoming Op- 
penheimer. 

Now, in the region of Schoenberg, in the German 
Rhine country, a settlement of Jews had lived for 
several generations. When the order to adopt sur- 
names went forth, Isaac Simon, the head of the set- 
tlement, chose the name of Schoenberg. It signifies 
in German, “beautiful hill.” It is very easily 
Frenchified into Belmont, which also means beauti- 
ful hill or mountain. A Columbia University pro- 
fessor once tried to make it appear that the Bel- 
monts originated in the Belmontes family of Portu- 
gal, but found it impossible to harmonize this the- 
ory with the Schoenberg facts. 

It is noteworthy that a Belmont became Ameri- 
can agent of the Rothschilds, and that the name of 
Rothschild is derived from the red shield on a house 
in the Jewish quarter of Frankfort-on-the-Main. 
What the original family name is has never been 
divulged. 

The Jewish habit of changing names is responsible 
for the immense camouflage that has concealed the 
true character of Russian events. When Leon Bron- 
stein becomes Leo Trotsky, and when the Jewish 
Apfelbaum becomes the “Russian” Zinovievy; and 
when the Jewish Cohen becomes the “Russian” Volo- 
darsky, and so on down through the list of the eon- 
trollers of Russia—Goldman becoming Izgoey, and 
Feldman becoming Vladimirov—it is a little difficult 


THE GENTLE ART OF CHANGING JEWISH NAMES 111 


for people who think that names do not lie, to see 
just what is transpiring. 

Indeed, there is any amount of evidence that in 
numberless cases this change of names—or the adop- 
tion of “cover names,” as the Jewish deseription is— 
is for purposes of concealment. There is an immense 
difference in the state of mind in which a customer 
enters the store of Isadore Levy and the state of 
mind in which he enters the store of Alex Mav. 
And what would be his feeling to learn that Isadore 
Levy painted up the name of Alex May with that 
state of mind in view? When Rosenbluth and 
Schlesinger becomes “The American Mercantile 
Company,” there is justification for the feeling that 
the name “American” is being used. to conceal the 
Jewish character of the firm. 

The tendency of Jews to change their names dates 
back very far. There was and is a superstition that 
to give a sick person another name is to “change his 
luck,” and save him from the misfortune destined 
upon his old name. There was also the Biblical ex- 
ample of a change of nature being followed by a 
change of name, as when Abram became Abraham 
and Jacob became Israel. 

There have been justifiable grounds, however, for 
Jews changing their names in Kurope. The nation. 
alism of that continent is, of course, intense, and the 
Jews are an international nation, scattered among 
all the nations, with an wnenviable reputation of 
being ready to exploit for Jewish purposes the na- 
tionalistic intensity of the Gentiles. To mollity a 
suspicion held against them wherever they have 
lived (a suspicion so general and so persistent as to 
be explainable only on the assumption that it was 
abundantly justified) the Jews have been quick to 
adopt the names and colors of whatever country 
they may be living in. It is no trouble at all to 
change a flag, since none of the flags is the insignia 
of Judah. This was seen throughout the war zone; 
the Jews hoisted whatever flag was expedient at the 
moment, and changed it as often as the shifting 
tide of battle required. 


112 THE INTERNATIONAL JEW 


A Polish Jew named Zuckermandle, emigrating to 
Hungary, would be anxious to show that he had 
shuftled off the Polish allegiance which his name pro- 
claimed; and the only way he could do this would be 
to change his name, which would very likely become 
Zukor, a perfectly good Hungarian name. Original- 
ly the Zukors were not Jews; now the usual guess 
would be that they are. In the United States it 
would be almost a certainty. Such a change as Mr. 
Zuckermandle would make, however, would not be 
for the purpose of concealing the fact that he was a 
Jew, but only to conceal the fact that he was a for- 
eign Jew. 

In the United States it - has been found that Jews 
change their names for three reasons: first, for the 
same reason that many other foreigners change their 
names, namely, to minimize as much as possible the 
“foreign look” and the difficulty of pronunciation 
which 1 many of those names carry with them; second, 
for business reasons, to prevent the knowledge be- 
coming current that So-and-So is “a Jew store”; 
third, for social reasons. 

The desire not to appear singular among one’s 
neighbors, when stated in just these words, very 
easily passes muster as being a natural desire, until 
you apply it to yourself. If you were going abroad 
to Italy, Germany, Russia, there to live and engage 
in business, would you cast about for a changed 
name immediately? Of course not. Your name is 
part of you, and you have your own opinion of an 
alias. The Jew, however, has his own name among 
his own people, 1 regardless of what “cover name” the 
world may know him by, and, therefore, he changes 
his outside name quite coolly. The only likeness 
we have to that in America is the changing of men’s 
pay numbers as they move their employment from 
place to place. John Smith may be No. 49 in Black’s 
Shop and No. 3875 in White’s shop, but he is always 
John Smith. So the Jew may be Simon son of Ben- 
jamin in the privacy of the Jewish circle, while to 
the world he may be Mortimer Alexander. 

In the United States it is hardly to be doubted 


THE GENTLE ART OF CHANGING JEWISH NAMES 113 


that business and social reasons are mostly respon- 
sible for the changes in Jewish names. The desig- 
nation “American” is itself much coveted, as may be 
gathered by its frequent use in firm names, the mem- 
bers of which are not American in any sense that en- 
titles them to blazon that name throughout the 
world. 

When Moses is changed to Mortimer, and Nathan 
to Norton, and Isadore to Irving (as for example, 
Irving Berlin, whose relatives, however, still know 
him as “Izzy”), the concealment of Jewishness in a 
country where so much is done by print, must be 
regarded as a probable motive. 

When “Mr. Lee Jackson” is proposed for the club 
there would seem to be no reason, as far as read- 
ing goes, why anything unusual about Mr. Jackson 
should be surmised, until you know that Mr. Jack- 
son is really Mr. Jacobs. Jackson happens to be 
the name of a President of the United States, which 
names are quite in favor with the name-changers, 
but in this case it happens also to be one of the 
“derivatives” of an old Jewish name. 

The Jewish Encyclopedia contains interesting in- 
formation on this matter of derivatives. 

Asher is shaded off into Archer, Ansell, Asherson. 

Baruch is touched up into Benedict, Beniton, Ber- 
thold. 

Benjamin becomes Lopez, Seef, Wolf (this is 
translation). 

David becomes Davis, Davison, Davies, Davidson. 

Isaac becomes Sachs, Saxe, Sace, Seckel. 

Jacob becomes Jackson, Jacobi, Jacobus, Jacof, 
Kaplan, Kauffmann, Marchant, Merchant. 

Jonah becomes by quite simple changes, Jones and 
Joseph, Jonas. 

Judah (the true Jewish name) becomes Jewell, 
Leo, Leon, Lionel, Lyon, Leoni, Judith. 

Levi becomes Leopold, Levine, Lewis, Loewe, 
Low, Lowy. 

Moses becomes Moritz, Moss, Mortimer, Max, 
Mack, Moskin, Mosse. 


11+ THE INTERNATIONAL JEW 


Solomon becomes Salmon, Salome, Sloman, Sal- 
muth. 

And so on through the list of Jewish ‘“change- 
lings’—Barnett, Barnard, Beer, Hirschel, Mann, 
Mendel, Mandell, Mendelsohn, with various others 
which are not even adaptations but sheer appropria- 
tions. 

The millinery business, which is one of the prin- 
cipal Jewish grafts off American women, shows the 
liking of the Jews for names which do not name, but 
W hich stand as impressive. insignia—‘Lucile,” 

“Mme. Grande,” and the like. Reuben Abraham Co- 
hen is a perfectly good name, and a good citizen 
could make it immensely respected in his neighbor- 
hood, but Reuben thinks that the first round in the 
battle of minds should be his, and he does not seruple 
at a little deceit to obtain it, so he painted on the 
window of his store, R. A. Le Can, which, when set 
off with a borrowed coat of arms, looks sufficiently 
I*'renchified for even observant boobs among the Gen- 
tiles. Similarly a Mr. Barondesky may blossom out 
as Barondes or La Baron. 

Commonly Mr. Abraham becomes Miller. Why 
Miller should have been picked on for Judaization is 
not clear, but the Millers of the white race may yet 
be compelled to adopt some method of indicating 
that their name is not Jewish. It is conceivable 
that a Yiddish and an American form of the same 
name may some time be deemed necessary. Aarons 
becomes .Arnold—there are a number of Jewish Ar- 
nolds. Aarons became Allingham. One Cohen be- 
came Druce, another Cohen became Freeman. Still 
another Cohen became a Montagu; a fourth Cohen 
became a Rothbury and a fifth Cohen became a. 
Cooke. 

The Cohens have an excuse, however. In one 
ghetto there are so many Cohens that some distine- 
tion must be observed. There is Cohen the rag gath- 
erer, and Cohen the schacet (ritual meat killer), and 
Cohen the rising lawyer, as well as Cohen the physi- 
cian. To make the matter more difficult their first 
names (otherwise their “Christian” names) are 


THE GENTLE. ART OF CHANGING, JEWISH 'NAMES* 115 


Louis. It is not to be wondered at, therefore, that 
the young lawyer should become Attorney Cohane 
(which does all the better if thereby certain Irish 
clients are attracted), and that the young doctor 
should become Doctor Kahn, or Kohn. These are 
some of the many forms that the priestly name of 
Cohen takes. 

The same may be said with reference to Kaplan, 
a very common name. Charlie Chaplin’s name was, 
in all probability, Caplan, or Kaplan. At any rate, 
this is what the Jews believe about their great 
“star.” Non-Jews have read of Charlie as a “poor 
Iinglish boy.” 

There is the Rev. Stephen S. Wise, for another 
example. He booms his way across the country from 
one platform to the other, a wonder in his way, that 
such pomposity of sound should convey such paucity 
of sense. He is an actor, the less effective because 
he essays a part in which sincerity is requisite. This 
Rabbi, whose vocal exercise.exhausts his other pow- 
ers, was born in Hungary, his family name being 
Weisz. Sometimes this name is Germanized to 
Weiss. When S. S. Weisz became S. S. Wise, we do 
not know. If he had merely Americanized his Hun- 
garian name it would have given him the name of 
White. Apparently “Wise” looked better. Truly it 
is better to be white than to be wise, but Dr. Stephen 
S. is a fresh point in the query of “what’s in a 
name?” 

The list of Jews in public life whose names are not 
Jewish would be a long one. Louis Marshall, head 
of the American Jewish Committee, for example— 
what could his old family name have been before 
it was changed for the name of the Chief Justice ot 
the Supreme Court of the United States? 

Mr. Selwyn’s hame, now so widely known in mo- 
tion pictures, was originally Schlesinger. Some of 
the Schlesingers become Sinclairs, but Selwyn made 
a really good choice for a man in the show business. 
A rabbi whose real name was Posnansky became 
Posner. The name Kale is usually an abbreviation 
of KaJensky. A true stc’y is told of an East Side 


116 THE INTERNATIONAL JEW 


tinsmith whose name was very decidedly foreign- 
Jewish. It is withheld here, because Tur DEARBORN 
INDEPENDENT prefers in this connection to mention 
only the names of those who can take care of them- 
selves. But the tinsmith moved to a non-Jewish sec- 
tion and opened a new shop under the name of Per- 
kins, and his luck really did change! He is doing 
well and, being an industrious, honest workman, 
deserves his prosperity. 

Of course, there are lower uses of the name-chang- 
ing practice, aS every employer of labor knows. A 
man contracts a debt under one name, and to avoid 
a garnishee, quits his job, collects his pay, and in a 
day or two attempts to hire out under another name. 
This was once quite a successful trick, and is not 
wholly unknown now. 

There is also much complaint among the stricter 
observers of the Jewish ritual requirements that the 
word “Kosher” is greatly misused, that indeed it 
covers a multitude of sins. “Kosher” has come to 
signify, in some places, little more than a commer- 
cial advertisement designed to attract Jewish trade. 
For all it means of what it says, it might just as 
well be “The Best Place in Town to Eat” —which it 
isn’t, of course; and neither is it always “strictly” 
Kosher. 

It must be conceded, however, that the tendency 
to mislabel men and things is deep set in Jewish 
character. Jews are great coiners of catchwords 
that are not true, inventors of slogans that do not 
move. There is a considerable decrease in the power 
they wielded by such methods; their brilliancy in 
this respect is running to seed. This may be ex- 
plained by the fact that there are so many song titles 
to write for the Jewish jazz factories, and so much 
“snappy” matter for screen descriptions. Their 
come-back is painfully thin and forced. Without 
peers in dealing with a superficial situation like a 
dispute over the beauty of two rival “stars,” or the 
amount and method of distributing confetti, they 
are the veriest dubs in dealing with a situation like 
that which has arisen in t!=3 country. 


THE GENTLE ART OF CHANGING JEWISH NAMES 117 


Immediately upon the appearance of the Jewish 
Question in the United States the Jews reverted nat- 
urally to their habit of mislabeling. They were 
going to fool the people once more with a pat phrase. 
They are still seeking for that phrase. Slowly they 
are recognizing that they are up against the Truth, 
and truth is neither a jazzy jade nor a movie motto, 
which can be recostumed and changed at will. 

This passion for misleading people by names is 
deep and varied in its expression. Chiefly due to 
Jewish influences, we are giving the name of “lib- 
eralism” to looseness. We are dignifying with 
names that, do not correctly hame, many subversive 
movements. We are living in an era of false labels, 
whose danger is recognized by all who observe the 
various underground currents which move through 
all sections of society. . Socialism itself is no longer 
what its name signifies; the name has been seized 
and used to label anarchy. Judaistic influence creep- 
ing into the Christian church has kept the apostolic 
labels, but thoroughly destroyed the apostolic con- 
tent; the disruptive work has gone on quietly and 
unhindered, because often as the people looked, the 
same label was there—as the same old merchant’s 
name stays on the store the Jews have bought and 
cheapened. Thus there are ‘“reverends” who are 
both unreverend and irreverent, and there are shep- 
herds who flock with the wolves. 

Zionism is another misnomer. Modern Zionism is 
not what its label would indicate it to be. The man- 
agers of the new money collection—millions of it, 
badly used, badly accounted for—are about as much 
interested in Zionism as an Ohio Baptist is in Mec- 
caism. For the leading so-called “Zionists,” Mt. 
Zion and all that it stands for has next to no mean- 
ing; they see only the political and real estate as- 
pects of Palestine, another people’s country just at 
present. The present movement is not religious, 
although it plays upon the religious sentiments of 
_ the lower class of Jews; it is certainly not what Ju- 
daized orators among the Christians want the Chris- 
tians. to think it is; Zionism is at present a most 





118 THE INTERNATIONAL JEW 


mischievous thing, potentially a most dangerous 
thing, as several governments could confidentially 
tell you. 

But it is all a part of the Jewish practice of set 
ting up a label pretending one thing, while quite an- 
other thing really exists. 

Take anti-Semitism. That is a label which the 
Jews have industriously pasted up everywhere. If 
ever it was an effective label its uses are over now. 
It doesn’t mean anything. Anti-Semitism does not 
exist, since the thing so named is found among the 
Semites, too. Semites cannot be anti-Semitic. 
When the world holds up a warning finger against a 
race that is the moving spirit of the corruptive, sub- 
versive and destructive influences abroad in the 
world today, that race cannot nullify the warning by 
sticking up a false label of “Anti-Semitism,” any 
more than it can justify the sign of gold on a $1.50 
watch or the sign of “pure wool” on a $11.50 suit of 
clothes. 

So with the whole group of labels which the Jews 
have trotted out like talismen to work some magic 
spell upon the aroused mind of America. They are 
lies. And when one lie fails, how quickly they hitch 
their hopes to another. If “Anti-Semitism” fails, 
then try “Anti-Catholic’—that might do something. 
If that fails, try ‘Anti- -American”—get the biggest 
talent that can be hired for a night on the B’nai 
B’rith platform to shout it. And when that fails, 
as it has—? 

The American Jewish Committee is itself a mis- 
nomer. The committee is not exclusively American, 
and its work is not to Americanize the Jews nor even 
to encourage real Americanization among them. It 
is a committee composed of Jews representing that 
class which profits most by keeping the mass of the 
‘ews segregated from Americans and in bondage to 
the pte her: ups” among the Jews. They are the 

“big Jews,” as Norman "Hapgood used to call them, 
who say to the “little Jews,” “You hang closely to- 
gether; we will be your representatives to these for- 
eign peoples, the Americans and others.” If the 


hati, GIN TLR Ak ol CHOANGING JEWISH ~-NAMES® 9119 


American Jewish Committee would change its name 
to this: “The Jewish Commission for America,” it 
might be nearer the truth. It has dealt with Amer- 
ica in the recent past very much as the Allied Com- 
missions deal with Germany. There are certain 
things we may do, and certain things we may not do, 
and the Jewish Commission for America tells us 
what we may and may not do. One of the things 
we may not do is to declare that this is a Christian 
country. 

There is one absolutely safe rule in dealing with 
anything emanating from the American Jewish Com- 
mittee. Don’t rely on the label, open the matter up. 
You will find that the Kehillah is not what it pre- 
tends to be; that the Jewish labor union is not what 
it pretends to be; that Zionism is a camouflage for 
something entirely different; that the name and the 
nature are nearly always different, which is the rea- 
son for’ a particular name being chosen. It runs 
all the way through Jewish practice, and presents 
another little job for the Jewish reformer. 








Issue of November 12. 1921. 


“What the American Jew needs to develop 
is the habit of self-criticism. Jf the spokesmen 
of the Jewish people would devote one-half the 
energy they now expend m answering attacks to 
attacking the evils that stare everyone in the face, 
ihey would make a real contribution to Amer- 
ican life. But judged by ther public utterances, 
they seem to be supersensitive to trivial preju- 
dice am non-Jews and extraordinarily insensitwe 
to the faults of the Jews. They are hypochondriac 
and morbidly defensive about their critics, and 
indulgent and complacent about what the Jewish 
people is and does. Races, not cursed with a 
sense of inferiority, do not shrink from criticism, 
They initiate it.’—IValter Lippmann, in The 
American Hebrew. 


LXXI. 


Jewish “Kol Nidre’’ and “Eli, Eli’’ 
Explained 


“T have looked this year and last for some- 
thing in your paper about the prayer which the 
Jews say at their New Year. But you say 
nothing. Can it be you have not heard of the 
Kol Nidre?” 


“Lately in three cities I have heard a Jew- 
ish religious hymn sung in the public thea- 
ters. This was in New York, Detroit and Chi- 
cago. Each time the program said ‘by re- 
quest.’ Who makes the request? What is the 
meaning of this kind of propaganda? The name 
of the hymn is ‘Eli.’ ” 


HE Jewish year just passed has been described 
by a Jewish writer in the Jewish Daily News as 
the Year of Chaos. The writer is apparently intel- 
ligent enough to ascribe this condition to something 
besides “anti-Semitism.” He says, “the thought that 
there is something wrong in Jewish life will not 
down,” and when he describes the situation in the 
Near East, he says, “The Jew himself is stirring the 
mess.” He indicts the Jewish year 5681 on 12 
counts, among them being, “mismanagement in Pal- 
estine,” “engaging in internal warfare,” “treason to 
the Jewish people,” “selfishness,” ‘‘self-delusion.” 
“The Jewish people is a sick people,” cries the writer, 
and when he utters a comfortable prophecy for the 
vear 5682, it is not in the terms of Judah but in 
terms of “Kol Yisroel”—AIl Israel—the terms of a 
larger and more inclusive unity which gives Judah 
its own place, and its own place only, in the world. 
The Jewish people are sick, to be sure, and the dis- 
ease is the fallacy of superiority, with its conse- 
quent “foreign policy” against the world. 
When Jewish writers describe the year 5681 as 
the Year of Chaos, it is an unconscious admission 


122 THE INTERNATIONAL JEW 


that the Jewish people are ripening for a change of 
attitude. The “chaos” is among the leaders; it in- 
volves the plans which are based on the old false as- 
sumptions. The Jewish people are waiting for lead- 
ers who can emancipate them from the thralldom of 
their self-seeking masters in the religious and politi- 
cal fields. The enemies of the emancipation of Ju- 
dah are those who profit by Judah’s bondage, and 
these are the groups that follow the American Jew- 
ish Committee and the political rabbis. When a 
true Jewish prophet arises—and he should arise in 
the United States—there will be a great sweeping 
away of the selfish, scheming, heartless Jewish lead- 
ers, a general desertion of the Jewish idea of “get- 
ting” instead of “making,” and an emergence of the 
true idea submerged so long. 

There will also be a separation among the Jews 
themselves. They are not all Jews who call them- 
selves so today. There is a Tartar strain in so-called 
Jewry that is absolutely incompatible with true Is- 
raelitish raciality; there are other alien strains 
which utterly differ from the true Jewish; but until 
now these strains have been held because the Jew- 
ish leaders needed vast hordes of low-type people to 
-carry out their world designs. But the Jew himself 
is recognizing the presence of an alien element; and 
that is the first step in a movement which will place 
the Jewish Question on quite another basis. 

What the Jews of the United States are coming to 
think is indicated by this letter—one among many 
(the writer is a Jew): 

“Gentlemen : 

“*Because you believe in a good cause,’ said 
Dr. Johnson, ‘is no reason why you should feel 
called upon to defend it, for by your manner of 
defense you may do your cause much harm.’ 

“The above applying to me I will only say 
that I have received the books you sent me and 
read both with much interest. 

“You are rendering the Jews a very great 
service, that of saving them from themselves. 

“Tt takes courage, and nerve, and intelligence 


TEWISED “KOLA NLDRE AND (VELI HLIY -EXRLAINED 9123 


to do and pursue such a work, and I admire you 

Lorie 

The letter was accompanied by a check which or- 
dered Tur DEARBORN INDEPENDENT sent to the ad- 
dress of another who bears a distinctively Jewish 
name. 

It is very clear that unity is not to be won by the 
truth-teller soft-pedaling or suppressing his truth, 
nor by the truth-hearer strenuously denying that the 
truth is true, but by both together honoring the truth 
in telling and in acknowledging it. When the Jews 
see this, they can take over the work of truth-telling 
and carry it on themselves. These articles have as 
their only purpose: First, that the Jews may see 
the truth for themselves about themselves; second, 
that non-Jews may see the fallacy of the present 
Jewish idea and use enough common sense to cease 
falling victims to it. With both Jews and non- 
Jews seeing their error, the way is opened for co- 
operation instead of the kind of competition (not 
commercial, but moral) which has resulted so dis- 
astrously to Jewish false ambitions these long cen- 
turies. 

Now, as to the questions at the beginning of this 
article: Tue Drearsorn INDEPENDENT has heretofore 
scrupulously avoided:even the appearance of criti- 
cising the Jew for his religion. The Jew’s religion, as 
most people think of it, is unobjectionable. But 
when he has carried on campaigns against the Chris- 
tian religion, and when in every conceivable man- 
ner he thrusts his own religion upon the public from 
the stage of theaters and in other public places, he 
has himself to blame if the public asks questions. 

It is quite impossible to select the largest theater 
in the United States, place the Star of David high 
in a beautiful stage heavens above all flags and other 
symbols, apostrophize it for a week with all sorts 
of wild prophecy and all sorts of silly defiance of the 
world, sing hymns to it and otherwise adore it, with- 
out arousing curiosity. Yet the Jewish theatrical 
managers, with no protest from the Anti-Defama- 
tion Committee, have done this on a greater or small- 


124 THE INTERNATIONAL GEW 


er scale in many cities. To say it is meaningless is 
to use words lightly. 

The “Kol Nidre” is a Jewish prayer, named from 
its opening words, “All vows,” (kol nidre). It is 
based on the declaration of the Talmud: 

“He who wishes that his vows and oaths shall 
have no value, stand up at the beginning of the 
year and say: ‘All vows which I shall make dur- 
ing the year shall be of no value? ” 

It would be pleasant to be able to declare that this 
is merely one of the curiosities of the darkness which 
covers the Talmud, but the fact is that “Kol Nidre”’ 
is not only an ancient curiosity; it is also a modern 
practice. In the volume of revised “Festival Pray- 
ers,” published in 19179 by the Hebrew Publishing 
Company, New York, the prayer appears in its full- 
ness: 

“All vows, obligations, oaths or anathemas, 
pledges of all names, which we have vowed, 
sworn, devoted, or bound ourselves to, from this 
day of atonement, until the next day of atone- 
ment (whose arrival we hope for in happiness) 
we repent, aforehand, of them all, they shall all 
be deemed absolved, forgiven, annulled, void and 
made of no effect; they shall not be binding, nor 
have any power; the vows shall not be reckoned 
vows, the obligations shall not be obligatory, 
nor the oaths considered as oaths.” 
if this strange statement were something dug out 

of the misty past, it would scarcely merit serious at- 
tention, but as being part of a revised Jewish prayer 
book printed in the United States in 1919, and as 
heing one of the high points of the Jewish religious 
celebration of the New Year, it cannot be lightly dis- 
missed after attention has once been called to it. 

Indeed, the Jews do not deny it. Early in the 
year, when a famous Jewish violinist landed in 
New York after a triumphant tour abroad, he was 
besieged by thousands of his East Side admirers, and 
was able to quiet their cries only when he took his 
violin and played the “Kol Nidre.” Then the people 


FEW iS te “ROU NIDRE”’ CAND SELIVELI EXPLAINED: /129 


wept as exiles do at the sound of the songs of the 
homeland. 

In that incident the reader will see that (hard as 
it is for the non-Jew to understand it!) there is a 
deep-rooted, sentimental regard for the “Kol Nidre” 
which makes it one of the most sacred of possessions 
to the Jew. Indefensibly immoral as the “Kol Ni- 
dre” is, utterly destructive of all social confidence, 
yet the most earnest efforts of a few really spiritual 
Jews have utterly failed to remove it from the pray- 
er books, save in a few isolated instances. The mu- 
sic of the “Kol Nidre” is famous and ancient. One 
has only to refer to the article “Kol Nidre” in the 
Jewish Encyclopedia to see the predicament of the 
modern Jew: he cannot deny; he cannot defend; 
he cannot renounce. The “Kol Nidre” is here, and 
remains. 

If the prayer were a request for forgiveness for 
the broken vows of the past, normal human beings 
could quite understand it. Vows, promises, obliga- 
tions and pledges are broken, sometimes by weakness 
of will to perform them, sometimes by reason of for- 
getfulness, sometimes by sheer inability to do the 
thing we thought we could do. Human experience is 
neither Jew nor Gentile in that respect. 

But the prayer is a: holy advance notice, given in 
the secrecy of the synagogue, that no promise what- 
ever shall be binding, and more than not being bind- 
ing is there and then violated before it is ever made. 

The scope of the prayer is “from this day of atone- 
ment, until the next day of atonement.” 

The prayer looks wholly to the future, “we re- 
pent, aforehand, of them all.” 

The prayer breaks down the common ground of 
confidence between men-——“the vows shall not be reck- 
oned vows; the obligations shall not be obligatory, 
nor the oaths considered as oaths.” 

It requires no argument to show that if this pray- 
er be really the rule of faith and conduct for the 
Jews who utter it, the ordinary social and business 
relations are impossible to maintain with them. 

It should be observed that there is no likeness here 


126 THE INTERNATIONAL ‘JEW 


with Christian “hypocrisy,” so-called. Christian “hy- 
pocrisy” arises mostly from men holding higher 
ideals than they are able to attain to, and verbally 
extolling higher principles than their conduct illus- 
trates. That is, to use Browning’s figure, the man’s 
reach exceeds his grasp; as it always does, where 
the man is more than a clod. 

But the “Kol Nidre” is in the opposite direction. 
It recognizes by inference that in the common world 
of men, in the common morality of the street and 
the mart, a promise passes current aS a promise, a 
pledge as a pledge, an obligation as an obligation— 
that there is a certain social currency given to the . 
individual’s mere word on the assumption that its 
quality is kept good by straight moral intention. 
And it makes provision to drop below that level. 

How did the ‘Kol Nidre” come into existence? Is 
it the cause or the effect of that untrustworthiness 
with which the Jew has been charged for centuries? 

Its origin is not from the Bible but from Babylon, 
and the mark of Babylon is more strongly impressed 
on the Jew than is the mark of the Bible. “Kol Ni- 
dre” is Talnudic and finds its place among many 
other dark things in that many-volumed and burden- 
some invention. If the “iol Nidre” ever was a back- 
ward look over the failures of the previous year, it 
very early became a forward look to the deliberate 
deceptions of the coming year. 

Many explanations have been made in an attempt 
to account for this. Hach explanation is denied and 
disproved by those who favor some other explana- 
tion. The commonest of all is this, and it rings in 
the over-worked note of “persecution”: The Jews 
were so hounded and harried by the bloodthirsty 
Christians, and so brutally and viciously treated in 
the name of the loving Jesus (the terms are borrow- 
ed from Jewish writers) that they were compelled 
by wounds and starvation and the fear of death to 
renounce their religion and to vow that thereafter 
they would take the once despised Jesus for their 
Messiah. Therefore, say the Jewish apologists, 
knowing that during the ensuing year the terrible, 


JEWISH (-KOLANIDRE VANDELDT. BIIT* EXPBAINED | (127 


bloodthirsty Christians would force the poor Jews 
to take Christian vows, the Jews in advance an- 
nounced to God that all the promises they would 
make on that score would be lies. They would say 
what the Christians forced them to say, but they 
would not mean or intend one word of it. 

That is the best explanation of all. Its weakness 
is that it assumes the “Ixol Nidre” to have been co- 
incident with times of “persecution,” especially in 
Spain. Unfortunately for this explanation, the 
“Kol Nidre” is found centuries before that, when 
the Jews were under no pressure. 

In a refreshingly frank article in the Cleveland 
Jewish World for October 11, the insufficiency of the 
above explanation is so clearly set forth that a quo- 
tation is made: | 

“Many learned men want to have it understood 
that the Kol Nidre dates from the Spanish Inquisi- 
tion, it having become necessary on account of all 
sorts of persecution and-.inflictions to adopt the 
Christian religion for appearances’ sake. Then the 
Jews in Spain, gathering in cellars to celebrate the 
Day of Atonement and pardon, composed a prayer 
that declared of no value all vows and oaths that 
they would be forced to make during the year. . 

“The learned men say, moreover, that in remem- 
brance of those days when hundreds and thousands 
of Maranos (secret Jews) were dragged out of the 
cellars and were tortured with all kinds of torment, 
the Jews in all parts of the world have adopted the 
Kol Nidre as a token of faithfulness to the faith and 
as self-sacrifice for the faith. 

“These assertions are not correct. The fact is that 
the formula of Kol Nidre was composed and said on 
the night of Yom Kippur quite a time earlier than 
the period of the Spanish Inquisition. We find, for 
instance, a formula to invalidate vows on Yom Kip- 
pur in the prayer book of the Rabbi Amram Goun 
who lived in the ninth century, about five hundred 
years before the Spanish Inquisition; although Rab- 
bi Amram’s formula is not ‘Kol Nidre’ but ‘Kol Ni- 
drim’ (‘All vows and oaths which we shall swear 


128 THE INTERNATIONAL JEW 


from Yom Kippurim to Yom Kippurim will return 
to us void.’) shoe ate 

The form of the prayer in the matter of its age 
may be in dispute; but back in the ancient and mod- 
ern Talmud is the authorization of the practice: “He 
who wisnes that his vows and oaths shall have no 
value, stand up at the beginning of the year and say: 
‘All vows which I shall make during the year shall 
be of no value.’ ” 

That answers our reader’s question. This article 
does not say that all Jews thus deliberately assasst- 
nate their pledged word. It does say that both the 
Talmud and the prayer book permit them to do so, 
and tell them how it may be accomplished. 

Now, as to the Jewish religious hymn which is 
being sung “by request” throughout the country: 
the story of it is soon told. 

The name of the hymn is “Eli, £h’”’; its base is the 
first verse of the Twenty-second Psalm, known best 
in Christian countries as the Cry of Christ on the 
Cross. 

It is being used by Jewish vaudeville managers as 
their contribution to the pro-Jewish campaign which 
the Jew-controlled theater is flinging into the faces 
af the public, from stage and motion picture screen. 
It is an incantation designed to inflame the lower 
classes of Jews against the people, and intensify the 
racial consciousness of those hordes of Eastern Jews 
who have fiocked here. 

At the instigation of the New York Kehillah, “Eli, 
fl” has for a long time been sung at the ordinary 
run of performances in vaudeville and motion pic- 
ture houses, and the notice “By Request” is usually 
a bald he. It should be “By Order.” The “request” 
is from Jewish headquarters which has ordered the 
speeding up of Jewish propaganda. The situation 
of the theater now is that American audiences are 
paying at the box office for the privilege of hearing 
Jews advertise the things they want non-Jews to 
think about them. 

If even a vestige of decency, or the slightest ap- 
preciation of good taste remained, the Jews who con- 


» 


JEWISH “KOL NIDRE” AND “ELI, ELI’ EXPLAINED 129 


trol the theaters would see that the American publie 
must eventually gag on such things. When two 
Jewish comedians who have been indulging in always 
vulgar and often indecent antics, appear before the 
drop curtain and sing the Yiddish incantation “Eli, 
Eli,” which, of course, is incomprehensible to the 
major part of the audience, the Jewish element al- 
ways betrays a high pitch of excitement. They un- 
derstand the game that is being played: the “Gen- 
tiles” are being flayed to their face, and they don’t 
know it; as when a Yiddish comedian pours out 
shocking invectives on the name of Jesus Christ, and 
“gets away with it,’ the Jewish portion of his audi- 
ence howling with delight, and the “boob Gentiles” 
looking serenely on and feeling it to be polite to 
laugh and applaud too! 

This Yiddish chant is the rallying cry of race ha- 

tred which is being spread abroad by orders of the 
Jewish leaders. You, if you are a theatergoer, help 
to pay the expense of getting yourself roundly 
damned. The Kehillah and the American Jewish 
Committee which for more than ten years have been 
driving all mention of Christianity out of public 
life, under their slogan “This Is Not a Christian 
Country,” are spreading their own type of Judaism 
everywhere with insolence unparalleled. 
“Eli, Eli” is not a religious hymn! It is a racial 
war cry. In the low cafés.of New York, where Bol- 
shevik Jews hang out, “Eli, Eli” is their song. It 
is the Marseillaise of Jewish solidarity. It has be- 
come the fanatical chant of all Jewish Bolshevik 
clubs; it is constantly heard in Jewish coffee houses 
and cabarets where emotional Russian and Polish 
Jews—all enemies to all government—shout the 
words amid torrential excitement. When you see 
the hymn in point you are utterly puzzled to under- 
stand the excitement it rouses. 

And this rallying cry has now been obtruded into 
the midst of the theatrical world. 

The term “incantation” here used is used advised- 
ly. The term is used by Kurt Schindler, who adapt- 


_130 THE INTERNATIONAL JEW 


ed the Yiddish hymn to American use. And its ef- 
fect is that of an incantation. 

In translation it is as follows: 
“My God, my God, why hast thou forsaken me? 
With fire and flame they have burnt us, 
Kiverywhere they have shamed and derided us, 
Yet none amongst us has dared depart 
from our Holy Scriptures, from our Law. 


“My God, my God, why hast thou forsaken me? 

By day and night I only yearn and pray, 
Anxiously keeping our Holy Scriptures 

And praying, Save us, save us once again! 

For the sake of our fathers and our father’s fathers! 


“Listen to my prayer and to my lamenting, 

lor only Thou canst help, Thou, God, alone, 

For it is said, ‘Hear, O Israel, the Lord is Our God, 
The Lord is One!’ ” 


*The words of the hymn are so much resembling a 
lament that they strangely contrast with the spirit 
which the hymn itself seems to arouse; its mournful 
melody inspires a very different spirit among the 
Jewish hearers than the same sort of melody would 
inspire among other people. Those who have heard 
its public rendition can better understand how a 
hymn of such utterly quiet and resigned tone could 
be the wild rage of the anarchists of the East Side 
coffee houses. 

The motive, of course, for the singing of the hymn 
is the reference to non-Jewish people. 

“With fire and flame THY have burnt us, every- 
Where THEY have shamed and derided us?” Who 
are “they”? Who but the goyim, the Christians who 
all unsuspectingly sit near by and who are so af- 
fected by the Jewish applause that they applaud 
too! Truly, in one way of looking at it, Jews have 
a right to despise the ‘‘gentiles.” 

“THEY have burnt us; THEY have shamed us,”’ 
but we, the poor Jews, have been harmless all the 
while, none among us daring to depart from the 
Law! That is the meaning of “Eli, li’ That is 
why, in spite of its words of religious resignation, 


Tews NOL NTR EY AND TH DL or XP iEAIN ED isi 


it becomes a rallying cry. “They” are all wrong; 
“we” are all right. 

It is possible, of course, that right-minded Jews 

do not approve all this. They may disapprove of 

“Kol Nidre”’ and they may resent the use which the 
Jewish leaders are making of “Eli, Eli.” Let us at 
least credit some Jews with both these attitudes. 
But they do nothing about it. These same Jews, 
however, will go to the public library of their town 
and put the fear of political or business reprisal in 
the hearts of the Library Board if they do not in- 
stantly remove Tue DEARBORN INDEPENDENT from 
the library; these same Jews will form committees 
to coerce mayors of cities into issuing illegal orders 
which cannot be enforced; these same Jews will give 
commands to the newspapers under their patronage 
or control—they are indeed mighty and active in the 
atfairs of the non-Jews. But when it is a matter 
of keeping “Eh, El” out of the theater, or the “Kol 
Nidre” out of the mouths of those who thus plan 
a whole year of deception ‘‘aforehand,” these same 
Jews are very inactive and apparently very pow- 
erless. 

The Anti-Defamation Committee would better 
shut up shop until it can show either the will or the 
ability to bring pressure to bear on its own people. 
Coercion of the rest of the people is rapidly growing 
less and less possible. 

The “Kol Nidre” is far from being the worst coun- 
sel in the Talmud; “Eli, Eli” is far from being the 
worst anti-social misuse of apparently holy things. 
But it will remain the policy of Tne Drarsorn INpDE- 
PENDENT, for the present at least, to let all such mat- 
ters alone except, as in the present case, where the 
number of the inquiries indicates that a knowledge 
of the facts has been had at other sources. In many 
instances, what our inquirers heard was much worse 
than is stated here, so that this article is by way of 
being a service to the inquirer to prevent his being 
misled, and to the Jew to prevent misrepresenta- 
tion. 





Issue of ‘November 5, 1921. 


LXXIl. 


Jews aS New York Magistrates 
See Them 


HE Drarporn INDEPENDENT has been frequently 

importuned to make exposure of the Jewish 
crime record in New York and other cities, but up 
to this time has chosen not to do so. The material 
is mountainous and the facts are damaging, but 
THe DEARBORN INDEPENDENT will continue to assume 
that the majority of the Jewish people do not ap- 
prove of criminal acts, even against non-Jewish life 
and property. This paper prefers to confine its at- 
tention to those matters which are plainly within 
the purpose and approval of the Jewish leaders. 
There is a decided criminal element in the Jewish 
Question, and no small part of the criminality flows 
directly or indirectly from the attitude of the Jew- 
ish leaders, but the Great Crime is the introduction 
of corruptive and anti-American ideas into Ameri- 
can life, and Jewish leaders cannot escape responsi- 
bility for that. 

The magistrates of every city with a considerable 
Jewish population know the facts. In practically 
every state in the Union there is today a celebrated 
case where some Jew, through money or influence, 
is playing horse with American law. It is locally 
known, but not generally, except in two or three 
instances. The local press—deriving 80 per cent of 
its support from Jewish advertising—is usually very 
discreet, preferring to leave the matter to the courts. 
Strange things occur in the courts, such as judges 
being taken into very lucrative partnerships after 
giving decisions favorable to wealthy Jewish de- 
fendants. 

The following extracts of opinions given Tre 
DEARBORN INDEPENDENT by magistrates of the City 
of New York are offered in the hope that the Jewish 
leaders will read and digest them, and see, if possi- 
ble, what a hopeless game they are playing. The 





JEWS AS NEW YORK MAGISTRATES SEE THEM 133 


Jewish Question of today is turning about in the 
direction of the Jewish Question of tomorrow— 
which is, When are the Jewish Leaders going to ad- 
mit that their game is a losing one? They see it 
now; but they must admit it and quit it. And it 
will not be surprising if a mass movement of the 
Jewish people compels them to do so. 

“The Jewish race,” said one of the magistrates, 
“seems deliberately blind to its own faults. Some 
twelve years ago General Bingham, then police com- 
missioner, found it necessary to call attention to 
certain criminal tendencies of the East Side Jews. 
His criticisms were bitterly resented. I venture to 
say, however, that there are few men who preside 
in our inferior courts who will not readily indorse 
those views of General Bingham in their application 
to the conditions of the present day.” 

(It was because of General Bingham’s criticisms 
that the New York Kehillah was increased in power 
—not to clean up conditions, but to shut up the- 
critics. ) 

“The different groups, racial or religious, of New 
York City, have always each supported institutions 
for the care of its fallen women. We have the Mag- 
dalen Home, the Protestant Episcopal House of 
Merey and the Catholic House of the Good Shepherd. 
The Jews alone are the exception. Yet it does not 
require more than a short experience in the Magis- 
trates’ Courts to convince one that more than two- 
thirds of the fallen women in the metropolis are of 
the Jewish race. This fact and the urgent necessity 
of caring for these unfortunates was laid before some 
prominent Jews. They gave the assurance that am- 
ple provision was being made by a group of wealthy 
Jewish families to endow an institution of the 
kind. However, nothing was done or even contem- 
plated. The Jews absolutely ignored the issue. And 
today we magistrates are compelled, as usual, to 
commit such Jewish women to the Protestant Epis- 
copal and Catholic homes. 

“This is indicative of a strange refusal to look 
facts in the face, if the facts reflect on the Jews. 


134 THE INTERNATIONAL JEW 


A lawyer, once highly prominent in Jewish circles 
here, became involved in a blackmailing scandal with 
a notorious member of his race known as the ‘Wolf 
of Wall Street... The ‘Wolf? was convicted and sent 
to a Federal prison. The lawyer was scathingly de- 
nounced by the Appellate Court and only escaped 
disbarment because of his age. The Jews of New 
York deliberately refused to condemn this man’s ne- 
farious acts. Only the other day they ‘honored’ him 
by dedicating a library to him in one of their char- 
itable institutions, and hanging his portrait on the 
wall. An action such as this smacks a great deal of 
an absence of moral sense.” 

One magistrate prefaced his remarks by stating 
that he had no desire to dwell upon any special mis- 
demeanors or crimes that might be considered pe- 
culiar to the Jewish race. But he pointed out that 
a more serious situation than one caused by sporadic 
criminality had been created by reason of a persist- 
ent class movement among the Jews. 

“Any law,” he said, “which appears to be obnox- 
ious to the self- centered Jewish element, is deliber- 
ately ignored by them, or opposed with a stubborn 
resistance which neither time nor education seems 
to mitigate. The result is that our Magistrates’ 
Courts and the Court of Special Sessions are crowd- 
ed with cases of violations of that character. The 
newly arrived Jews especially are apparently deter- 
mined to subordinate this country to their own de- 
sires, rather than to accommodate themselves to the 
conditions here as other races do. 

“The most blatant example of this attitude is in 
connection with the law relating to Sabbath break- 
ing. Our Penal Law is plain and specific on this 
matter. It states: 

The first day of the week, being by general 
consent set apart for rest and religious uses, the 
law prohibits the doing on that day of certain 
acts hereinafter specified, which are serious in- 
terruptions of the repose and religious liberty of 
the community. 


JEWS-AS “NEW YORK MAGISTRATES SEE: THEM 135 


A violation of the foregoing prohibition is 

Sabbath breaking. 

“Sabbath breaking is a misdemeanor, punishable 
by a fine or by imprisonment in a county jail, and 
where the offense is aggravated by a previous convic- 
tion, the fine and jail sentence are doubled. Yet 
the various acts specified as Sabbath breaking are 
violated openly and with insolent impunity by thou- 
sands of Jews every Sunday in New York. Their 
race has much to say about its own religious liberty, 
but it thinks nothing of outraging the religious lib- 
erties of other races. If any serious attempt were 
made to enforce this statute in the Jewish districts, 
the police would be compelled to arrest the larger 
part of the population. 

“These Jews are determined to trade and traffic 
and to keep their factories and workshops going on 
the American Sunday. They impose their will upon 
the greatest city in the United States, through silent 
resistance and the sheer force of numbers. 

“The Jews of whom I am speaking are mostly 
from HKastern Europe—Russia, Galicia, and Poland. 
They are of the first or second generation of immi- 
grants. They generally speak and read only the Yid- 
dish tongue. But it is a deplorable fact that Ameri- 
camzed Jews of prominence, openly encourage these 
ignorant people tr their defiance of the law. When- 
ever Yiddish tradesmen and manufacturers are ar- 
rested for Sabbath breaking, hosts of Jewish lawyers 
spring to their defense, and powerful Jewish so- 
cieties intervene to protect them. The Jewish Sab- 
bath Alliance, with offices on Fifth Avenue, con- 
ducts a constant propaganda among the ghetto peo- 
ple, urging them to insist upon their alleged legal 
right to pursue their ordinary vocations on the 
American Sunday. And it provides them with legal 
counsel when they get into trouble. 

“Jewish lawyers set up the specious claim that 
these people from Eastern Europe observe another 
day as ‘holy time,’ and therefore have a right to labor 
and traffic on Sunday. Some of the Jewish magis- 
trates encourage this contention by discharging such 


136 THE INTERNATIONAL JEW 


lawbreakers. ‘But there is no question of religion 
in these Sunday violations. It is merely money 
ereed. These Jews are so hot after money that they 
are afraid of losing some if they close their shops on 
Sunday. This is easily proved by the fact that when 
the Jews find it to their interest or convenience to 
observe Sunday closing, they do it by agreement 
among themselves. 

“This was demonstrated during last summer. In 
Rivington and Delancey streets, and in fact through- 
out the ghetto, there were signs posted in the shop 
windows of Jews, authorized by an organization 
calling itself ‘The Independent Ladies’ Garment 
Merchants Association, Incorporated.’ The notices 
read: 

This Store will be 
closed on 
SUNDAYS 
from 
JUNE 26th until the end of AUGUST 
The Independent Ladies’ Garment 
Merchants Association, Incorporated. 

“In other words these shopkeepers were spending 
week-ends at the Yiddish summer resorts. They 
didnt want any of their competitors to steal the 
trade of customers during their absence. So they 
ali agreed to close up. The question of religion did 
not enter their minds, 

“Jews of the more intelligent and well-to-do class 
are also constantly attempting to break the Sabbath 
laws in sections of the city where their race does not 
predominate. Non-Jewish merchants have had to or- 
ganize associations to protect themselves against 
ihis unfair competition. If a non-Jew is arrested 
for Sabbath-breaking, he suffers. The Jewish Sab- 
bath-breaker goes free. This gives the Jew an unfair 
advantage. _ 

“Not long ago there was a large advertising sign 
posted conspicuously on the platforms of the ele- 
vated railroad. A Jewish wholesale house on Fifth 
Avenue notified buyers that its salesrooms would be 
open from 2 p.m. to 5 p.m. every Sunday afternoon. 


JEWS AS NEW YORK MAGISTRATES SEE THEM Ss 


I thought this was going a little too far, and I called 
the attention of several of the protective associations 
to the methods practiced by this firm. The signs 
soon afterward disappeared. However, such tactics 
are continually being attempted by Jewish mer- 
chants and manufacturers in the Bronx and on the 
West Side of the city, in an effort to gain a business 
advantage over their non-Jewish competitors. 

“But there are means of putting an immediate 
and effective stop to all this rascality. This would 
be by enforcing Section 2149 of the Penal Law, 
which provides for the forfeiture of commodities ex- 
posed for sale on Sunday. The section reads: 

In addition to the penalty imposed by Sece- 
tion 2142, all property and commodities exposed 
for sale on the first day of the week in violation 
of the provisions of this article shall be forfeit- 
ed. Upen conviction of the offender by the jus- 
tice of the peace of a county, or by a police jus- 
tice or magistrate, such officer shall issue a war- 
rant for the seizure of the forfeited articles, 
which when seized shall be sold on one day’s no- 
tice, and the proceeds paid to the overseers ot 
the poor, for the use of the poor of the town 
or city. Tite 
“This statute is not enforced. But I believe we 

Shall yet be compelled to enforce it in New York. 
The seizure of the stocks of some of these Jewish 
shopkeepers would be the most effective lesson one 
could administer in teaching them to respect the 
law.” 

Another magistrate expressed himself still more 
foreibly on the Jewish question. “These people from 
Kastern Europe,” he said, “are tending to destroy 
all American conceptions of right and justice. Day 
after day my court is crowded with Jewish people. 
I am compelled to fine and warn them. The attitude 
of the women is especially truculent. They have 
adopted a misconception of woman’s suffrage. They 
say to me: ‘This is a woman’s country. Woman 
can do what she likes—men can’t.’ 

“There is no denying the fact that New York is 





138 THE INTERNATIONAL JEW 


falling more and more under the dominance of Jews. 
Americans are gradually being driven from public 
life. It will not be long before we shall have a 
Jewish mayor and a Jewish board of aldermen. 
This in itself should be no great misfortune were it 
not for the tendency of the Jew to abuse his power. 
He is ambitious and restless to obtain authority. 
But the moment he gets it, he becomes oppressive. 
This is evident already wherever the Jews are ob- 
taining monopoles. <A friend, a young man, came 
to me the other day, complaining bitterly that he 
was deliberately being driven out of business by 
the Jews. He was the owner of a prosperous laun- 
dry. But the large machine laundries of the city 
are now mostly in the hands of Jews. They refuse 
to do his work for him, saying: ‘You are not a mem- 
ber of our syndicate.’ 

(This is one of the new phases of the Jewish in- 
vasion—the almost complete absorption of the laun- 
dry business. ) 

“We all remember the time when the Jews began 
to clamor for special news stand privileges. They 
formed Jewish organizations of news dealers, until 
the business was entirely in their hands. While they 
still had non-Jewish competition they were obliging 
and attentive enough. They did anything to curry 
favor. But today they carry themselves like lords. 
No Jewish news dealer in New York will deliver 
newspapers to his non-Jewish customers on Jeiish 
holidays. 

“In the New York postoffice, where there are now 
some 11,000 employes, about one-half of whom 
are Jews, the same conditions exist. The Jewish 
postal employes complained that they were being 
deprived of their constitutional rights if they were 
compelled to work on Rosh Hashana, the Jewish 
New Year, and on Yom Kippur, the Jewish Day of 
Atonement. The postmaster was compelled to grant 
their demands, at the same time pointing out that 
leaves of absence could not be granted to Christian 
employes on Christmas, New Years and Good Fri- 


JEWS AS NEW YORK MAGISTRATES SEE THEM 132 


day, otherwise the postoffice would be swamped 
with mail.” 

Another phase of this Jewish insistence upon spe- 
cial rights was emphasized by one of the magis- 
trates. “I have often observed,” he said, “that there is 
generally a good result when a Jew settles in a small 
New England town where there are only three or 
four stores. The situation develops social stimulus 
and competitive spirit. Too often there is a tend- 
ency toward dry-rot among the native population. 
They stagnate. 

“But where Jews assemble in large numbers, as 
they do in New York City and the industrial towns 
of New Jersey, they immediately develop a class and 
racial consciousness that is unfortunate. It is not 
surprising that Jews should cling to their tradi- 
tional customs. But it is a peculiar fact that of the 
forty different nationalities in New York, it is only 
one race, the Jewish, which persistently tries to im- 
pose its own modes of life upon the mass of the 
people. 

“One dangerous feature of this tendency is a con- 
stant effort to put upon the statute books laws which 
favor the Jewish race, and placing weapons into the 
hands of the mischievous and litigious. 

“In the Penal Law of the state of New York there 
is a statute which is outrageous in its import and 
should be stricken from the code. In effect it ren- 
ders a man guilty of a misdemeanor if he ventures 
to have a process served upon a Jew on Saturday. 
He is equally guilty if he dares to serve a process 
which is made returnable on Saturday. It is a no- 
torious fact that a large percentage of Jews delib- 
erately alter their names in order to conceal their 
race. Yet if a man should induce his lawyer to pro- 
cure a civil action to which such a Jew is a party to 
be adjourned to Saturday for trial, in ignorance of 
the fact that the borrowed American name conceals 
a Jew, that man renders himself lable to fine or 
imprisonment. 

“This is Section 2150 of the Penal Law. Its exact 
wording is as follows: 


140 THE INTERNATIONAL JEW 


Maliciously serving process on Saturday on 
person who keeps Saturday as holy time—Who- 
ever maliciously procures any process in a Civil 
action to be served on Saturday, upon any per- 
son who keeps Saturday as holy time, and does 
not labor on that day, or serves upon him any 
process returnable on that day, or maliciously 
procures any civil action to which such person 
is a party to be adjourned to that day for trial, 
is guilty of a misdemeanor. 

“Advantage was taken of this statute by a Jew in 
the city of Rochester to evade the payment of goods 
which had been delivered to him. The summons 
which had been served upon him was made return- 
able upon a Saturday, and upon the return day the 
Jewish defendant, evidently at the instigation of his 
Jewish lawyer, appeared in the action for the sole 
purpose of objecting to the jurisdiction of the court 
upon several grounds, but more especially for the 
reason that the defendant was a Jew, and that as 
such he uniformly observed Saturday of each week 
as ‘holy time.’ 

“This case was used to tie up the business of two 
courts until it was finally taken to the appellate di- 
vision of the Supreme Court, where Judge Adams 
rendered a decision in which he said: 

“In order to give to this section the construction 
claimed by the defendant’s counsel, we must hold 
that the legislature has not only utterly ignored 
this elementary principle (that to constitute a crime 
there must be not only the act itself, but a criminal 
intent must accompany the act), but, in violation 
thereof, has declared that, while in the case specified, 
malice or intent must exist in order to constitute 
the crime of procuring a process to be served on Sat- 
urday or of procuring a civil action to be adjourned 
to that day, the crime of serving a process which is 
returnable on Saturday may be committed without 
any intent accompanying the act. 

*<Phis proposition, it seems to us, has only to be 
stated to render its absurdity manifest; for the per- 
son who served the summons in this action, as is gen- 


JEWS AS NEW YORK MAGISTRATES SEE THEM 141 


erally the case, was a public officer; and it is fair 
to assume that he performed his official duty in this 
instance without knowing, or having any reason to 
suppose, that the party served regarded one day of 
the week as more sacred than another. 

“Tt is true that the defendant is a Jew, and cer- 
tain racial characteristics may have manifested 
themselves to such an extent as to acquaint the offi- 
cer with that fact, but there are other religions than 
the Jewish which require the observance of the sev- 
enth day of the week as “holy time,” and, consequent- 
ly, if the rule contended for is to obtain, an officer 
must somehow ascertain, in every instance before 
serving a process, that the party upon whom it is to 
be served does not come within the favored class; 
otherwise he renders himself amenable to the 
statute. : 

“Tt is inconceivable that the legislature intended 
that a person thus serving a process returnable on 
Saturday, in ignorance of the fact that he was in 
any way interfering with the religious liberty of the 
party served, should be regarded as a criminal and 
it is equally certain that a conviction under such 
circumstances would be absurd and unjust, if not 
impossible. A construction of a statute, therefore, 
which leads to such a result should manifestly be 
avoided if practicable.’ 

“Judge Adams thereupon reversed the judgment 
of the county court and of the municipal court, with 
costs.” 

“Now Jewish politicians and Jewish lawyers are 
clever enough, as a rule,” continued this magistrate. 
“Therefore it seems the more surprising that they 
should waste their time and efforts in placing such 
laws on the statute books, and trying to establish 
precedents by means of them. It is very stupid busi- 
ness. The ultimate effect is calculated to bring ridi- 
cule upon the Jew, and awaken suspicion, dislike 
and enmity against his race.” 

Another of the magistrates commented on the fact 
that in London, Jews were permitted to trade on 
Sunday by Act of Parliament, but only within the 


142 THE INTERNATIONAL JEW 


circumscribed limits of their ghetto. “When I was 
in London several years ago,” he continued, “I was 
shown one of the Jewish Sunday markets in full 
swing. Opposite it was an English church. But 
trade was confined to the Yiddish district. 

“But compared with New York, there is only a 
small Yiddish population in the British metropolis. 
Our millions of Jews are scattered throughout the 
city, and if we were to relax our Sunday laws in 
their favor, it would mean goodby to the Christian 
Sabbath. I cannot understand the attitude of the 
Jews on this question. They cheapen their own 
status by thelr conduct.” 


Issue of December 10. 1921, 


LXXIll. 


Jews Are Silent, the National Voice 
Is Heard 


Y order of Louis Marshall, the American Jewish 
Committee and the 'B’nai Brith, American 
Jewry has muffled the calculated furioso of its out- 
cry, and contents itself now with occasional yelps. 
No longer do the syndicated sermons of the rabbis 
take their course across the country, saying the 
same old untrue things in the same old insincere 
way. No longer do editorial echoes spew villifica- 
tion across pages supported by advertising black- 
mail levied upon the community. The outcry has 
ceased. Suddenly, on order, orderly as a regiment 
on parade, American Jewry has been turned from a 
termagant in action to a silent mystery. A most 
impressive illustration of the inner control exercised 
by Jewish leaders. 

The psychology of it all, of course, is false. Jew- 
ry decided that it was the attention which it paid 
to THE DrarRBORN INDEPENDENT Which gave these 
articles vogue. The leaders asserted, indeed, that 
had the Jews of the United States paid no atten- 
tion, no one would have known that they were under 
scrutiny. It is a rather flattering criticism to lay 
upon their inability to meet the situation, but it 
lacks the merit of being true. 

The Jews of the United States issued the order 
of silence, not out of wisdom but out of fear. And 
not out of fear of injustice, but out of fear of the 
truth. As soon as THE DEARBORN INDEPENDENT IS- 
sued its first articles on the New York Kehillah 
(and only the outer edges of the facts concerning 
that institution have as yet been set forth) %<t be- 
came evident to Jewish leaders that something had 
to be done. They did not challenge a public inves- 
tigation; rather they used discretion, refused to an- 
swer even the questions of local reporters, made ab- 
surdly untrue denials, and gave every evidence of 


144 THE INTERNATIONAL JEW 


panic. Thereafter their safest course was silence. 

Not that they are inactive. Tearing a sudden 
investigation by the authorities, the New York Ke- 
hillah has grown extremely busy and has doubled 
the guards all round. Why? 

The reason is that there is a resolution in the 
United States Senate which points directly at the 
New York Kehillah. 

Prominent Jews have invaded Washington on 
one pretext or another, but only to turn their influ- 
ence against that resolution. Why? 

The reason is that that resolution provides for 
an investigation by a Senate Committee into certain 
matters which have already been set forth in Tun 
DEARBORN INDEPENDENT. 

Senate Resolution No. 60, introduced by Senator 
George H. Moses, of New Hampshire, provides that 
the Amalgamated Clothing Workers (a Jewish Bol- 
shevik orgahization that is the feeder of Red activ- 
ity throughout this country) be thoroughly investi- 
cated. In the official language of the Resolution: 
“The purposes, objects, methods and tactics of the 
Amalgamated Clothing Workers of America and its 
relations, if any, with other political organizations 
and quasi-political groups, and to make a report to 
the Senate of such findings.” 

Why has the New York Kehillah closed the port- 
holes and called in help—“Gentile,” by the way—to 
face a possible storm ? 

Why have the most prominent Jews in the Unit- 
ed States hurried to Washington to hold conferences 
with Senators, their object being to bring pressure 
to bear against the Resolution ? 

Why should the American Jewish Committee, or 
members of it, why should Jewish clothing manu- 
facturers who are the principal sufferers from the 
Amalgamated, why should Jewish members of the 
Baruch “war government” go to Washington to in- 
terfere with a proposed investigation? Why? 

Because such an investigation of the Amalga- 
mated, honestly conducted, would lead straight 
through to the New York Kehillah and the Ameri- 





JEWS ARE SILENT, THE NATIONAL VOICE IS HEARD (145 


can Jewish Committee and would rip the Jewish 
program in the United States clean open to the 
public gaze—if honestly conducted. 

Next to stopping the investigation, the Jews will 
try to control it. That is really the greater danger. 
The country does not need the investigation to get 
the facts. Most of the facts can be given now. The 
country does need an investigation that will give the 
facts a governmental exposure. But a pro-Jewish 
investigation, an investigation conducted by elective 
office-holders who quake under “the fear of the 
Jews,’ would simply be an additional crime. 

If the Jews lose their fight to kill the resolution, 
they have already started on their plans to control 
the initiative of, divert the course of, and defeat the 
purpose of the investigation. 

If, therefore, the Jews are silent, they are not 
inactive. 

But, the gain has been general. For instance, 
the country has been given quiet and leisure to hear 
what the non-Jews think. During the Jewish 
clamor, which was nothing more nor less than an at- 
tempt to stampede the public opinion of the United 
States, it was impossible to hear the voice of the 
people. Ministers who poured adulation upon the 
Jews were reported in the Press; but ministers who 
seriously handled the Jewish Question were not re- 
ported. Publications which could be induced to act 
as Judah’s mouthpieces, were worked to the limit; 
publications which desired to preserve the value of 
their opinions, did not join the general hue and cry. 
In the succeeding lull, the still, small voice of Amer- 
ican conviction, both Jewish and non-Jewish, began 
to be heard. 

In public propaganda, after having felt it inad- 
visable to print any more telegraphic news from 
Palestine, because even the Jews could no longer 
juggle the truth, the spotlight was turned on Russia, 
and now the newspapers are filled with headlines 
intended to prepare the public for a new exodus 
when the Russian people awake to take back their 
land from the Jewish usurpers. 


146 THE, INTERNATIONAL JEW 


We are told that 6,000,000 Jews in Russia are 
in danger of violence. It is true. Much truer than 
the miles of telegraphic lies which have been printed 
about alleged “pogroms” in Russia and adjacent 
countries. Tre Drarnorn INDEPENDENT knows that 
in Kastern Europe the Jew has not been persecuted, 
but has consistently acted as persecutor. The proof 
of it is in the Jews’ ability to flee; they have taken 
all the wealth of the people of those countries. Poles 
‘cannot flee, Rumanians cannot flee, Russians cannot 
flee; but after having squeezed the life out of those 
nations the Jews see the dark clouds of justice roll- 
ing toward them, and they are able to fiee, filling 
the ships of the sea with their hosts. In fact, their 
desertion of the Jew-spoiled countries of Europe is 
as precipitate as was their desertion of Woodrow 
Wilson and the Democratic party last autumn— 
Barney Baruch ostentatiously staying behind to 
cover, if possible, the shamefulness of it. When the 
Jew has fried the fat and skimmed the cream, he’s 
off. Gratitude and loyalty mean nothing to his 
people. They are persecutors in Poland. They are 
persecutors in Russia. They are persecutors in Pal- 
estine. They were the arch religious persecutors of 
history, as the best historians testify. They will be 
persecutors here as soon as they think they can start 
it. It is possible, however, that in the United States 
their anti-social career will be rolled back upon 
itself. 

American magazines have begun to pay attention 
to the Jewish Question. It is a good sign. Even 
magazines cannot long ignore what all the people 
know. It is a good sign of the degree of freedom 
the Press still enjoys. 

It is true, of course, that this freedom is not 
very great; indeed, not so great as it was a few 
vears ago. But in so far as the Press is American 
it is impossible for Americans to think it will con- 
sent to be permanently gagged even by the Jews. 
There have been, it is true, some rather sad instances 
of editorial weakness. We know that of two oldest 

publishing firms, both of New York, one of them pub- 


JEWS ARE SILENT, THE NATIONALE VOICE IS, HEARD 9 147 


lished a most scurrilous Jewish defense by a non- 
Jewish socialist who, if he has not deliberately led, 
has shown too dark an ignorance of facts to com- 
mand the confidence of a great publishing firm; and 
we know that that publication was made with a 
view to the value of the publisher’s imprint and that 
Jews would undertake to buy tens of thousands of 
copies for gratuitous circulation. 

Of the other old New York firm it is known that 
an American diplomat was advised if not compelled 
by it to eliminate from his forthcoming book nearly 
one-third of its material because it dealt in an hon- 
est, straightforward American way with what this 
diplomat had seen with his own eyes of the develop- 
ment of the Jewish subjugation of Russia. Had 
this diplomat been dealing with his own opinions 
about the Jews or Russia, it might have been dif- 
ferent; but he dealt with his official observations on 
the spot—observations literally invaluable to his- 
tory. But this New York firm dared not, even in 
the interest of history, print the truth. 

The experience of G. P. Putnam’s Sons, of New 
York, is familiar to students of the question in re- 
cent months. The name of this firm is used because 
it has already appeared in public print with regard 
to a controversy it had with the American Jewish 
Committee. 

The Putnams, acting on the ancient and honor- 
able principle of the freedom of the Press, nay mere, 
the duty of the Press to inform the people, reprinted 
last year “The Cause of World Unrest,” which had 
first appeared as a series of articles in the London 
Morning Post and was later put into book form by 
the publishing house of Grant Richards, London. 
Both the newspaper and the publishing house are 
of the highest respectability and standing, as was 
also the house of Eyre and Spottiswoode which 
brought out the Protocols. Major George Haven 
Putnam, head of the firm of G. P. Putnam’s Sons, 
is an American, a fair man, a careful publisher, 
and one who would not stoop to propagate a lie for 
any wealth. 


THE INTERNATIONAL JEW 


ofa 
oe 


This is not a defense of “The Cause of World 
Unrest.” In the main the book is true. But it is 
not the result of original research. It does not 
make those small but important discriminations on 
which the Jews always rely to lead the people astray. 
It too often links in the downfall of Jewry those 
things which shall stand independently and glori- 
ously when freed of their present insidious Jewish 
connections. On the whole, however, it maintains a 
correct view of world affairs. But it was not a book 
on which the Putnams could feel obliged to make a 
final stand, except as regards their right to print it. 

However, a proper understanding of the book 
called for the Protocols, to which the book made 
frequent reference. So, like serviceable publishers, 
the Putnams announced that the Protocols would 
follow. 

Whereupon the American Jewish Committee— 
which means Louis Marshall—got busy, and an in- 
teresting correspondence ensued. It is included in 
the report of the American Jewish Committee for 
1921. Throughout the correspondence Louis Mar- 
shall was the dictator, but Major Putnam’s position 
and statement of principles were correctly main- 
tained. However, there were personal conferences 
which are not reported in the American Jewish Com- 
mittee’s report and there were Jews crowded into 
those personal conferences whose names do not ap- 
pear in the correspondence, and there were fists 
banged on the table and loud threats—‘boycott,” of 
course—and altogether a rather typical scene enact- 
ed. The upshot of that passage was that, upon 
Major Putnam discovering that the Boston house of 
Small, Maynard & Company had published the Pro- 
tocols, he decided that there was no call for his firm 
‘to do so. And now, in a letter to these same people, 
G. P. Putnam’s Sons has decided to discontinue sup- 
plying copies of ‘The Cause of World Unrest” to the 
book trade. 

It is a rather interesting story. 

In Britain, of course, publications of the highest 
standing like ‘“Blackwood’s” and the “Nineteenth 


JEWS ARE SILENT, THE NATIONAL VOICE IS HEARD | 149 


Century Review” can publish articles on the Jewish 
Question without regard to dictatorial Jewish at- 
tempts at control of the Press. In this country, 
however, the spies of Jewry are on the alert for 
every printed letter and syllable, and attempt to 
make editors feel uncomfortable, as if they were the 
instigators of pogroms, whenever they present an 
intelligent view of the question. Yet editors have 
not been able entirely to ignore it. 

The reader is rather impressed with one quality 
common to all the articles that have been written, 
namely, the facts used are always those that have 
been given in TH DerarsorN INDEPENDENT. Not 
that they necessarily have been copied from this 
magazine, but the facts are so well established that 
anyone who attempts even to “defend” the Jews 
must necessarily appeal to the same facts. Thus 
in ‘‘New York and the Real Jew,” by Rollin Lynde 
Hartt, in the New York Independent for June 25, 
1921, this is illustrated. It is pure Jewish pub- 
licity, but it must use the facts that have been used 
in this series. It must use them in order to extol 
the Jews. Mr. Hartt is not to be considered as a 
contributor to the Question; the article is mentioned 
merely as indicating what the American magazine 
editor is up against—and perhaps it is not quite 
fair to be hard on the editor of the New York Inde- 
pendent just at this time. The one flash of value in 
the entire article is this paragraph: 

“Ambassador Page, then editor of the At- 
lantic, once remarked to me, “The most inter- 
esting fellow in America is the Jew, but don’t 
write about Jews; without intending it, you 
may precipitate the calamity America should be 
most anxious to prevent—I mean Jew-baiting.’ ” 

That is a strange assertion. The Jews must not 
be written about. To write about them, even with 
good intent, may bring evil upon them. Not only a 
strange assertion, but a strange situation. To men- 
tion the Jew has always been dangerous to the non- 
Jew; but why also dangerous to the Jew? The Jew- 
ish explanation of anti-Semitism, that it is in the 


150 THE INTERNATIONAL JEW 


blood of the other races, that the moment they see 
a Jew they hate him, cannot be defended. Most 
non-Jews can testify that it is untrue of them. But 
it is a most amazing condition if even a mention of 
Jews arouses this feeling. Why should it? 

However, the statement is of doubtful fact-value. 
The Jew himself should be the first to protest 
against having to go concealed all his days. He 
should weleome the use of his definite racial name, 
and he should not demand that it always be used in 
laudatory connections. A Jew should not be a Jew 
when he is elected to the United States Senate, and 
a “Russian” or a “Pole” when he is caught boot- 
legging. He should take the luck of life with the 
other races, and this would come to him without dis- 
crimination if he did not first arouse the spirit of 
discrimination by insisting on discrimination in his 
own favor. 

Luis probably much nearer the truth to say that 
publicity is a preventive of “Jew-Baiting.” People 
should not be confined in a condition which makes 
the use of the word “Jew” unusual. It should at- 
tract no more attention than does the use of any 
other racial name. 

Mi. Page was, before his ambassadorial days, an 
editor of the Atlantic Monthly, a magazine which is 
an integral part of American life. To read the Af- 
lantic is a certificate of character. It is one of the 
few publications that preserve the American spirit 
in literature. It is still worthy the glory of the 
group that first made its name known wherever 
sound thought expressed in good writing is appre- 
ciated. The Atlantic is not in need of this appraisal, 
it is too well established in the regard of the class 
of minds that give color and sinew to our intellec- 
tual life. In Mr. Page’s day the Atlantic may never 
have touched the Sieh Question with even so much 
as the tip of a discreet pen. 

Nevertheless the Atlantic has in more recent 
vears done its duty toward this as toward other 
questions. As far back as 1917, and that is very far 
back in view of the crowded years between, this old 


JEWS ARE SILENT, THE NATIONAL VOICE IS: HEARD 151 


Boston magazine contained an article relating to 
the Jewish Question. The fact that the article was 
written by a Jew does not militate against it, but 
rather adds to its value. It contained valuable sug- 
gestions which the New York Kehillah and the Amer- 
ican Jewish Committee might well devote the re- 
inaining years of their activity to disseminating and 
actualizing among the Jews of this country. Iven 
today its: counsel would save them from much of 
the folly which marks their attempts to combat what 
they call “persecution,” and which is nothing but 
rather plain and charitable truth-telling. 

This year the Atlantic has contained three arti 
cles of value on the Jewish Question. The first was 
by Professor Clay upon the situation in Palestine. 
Now, Professor Clay is not an anti-Semite, and cer- 
tainly the Atlantic is not, and yet the article was 
received with a good deal of abuse from Jewish quar. 
ters. It told nothing but the truth, and it was 
rather pertinent truth too, which intelligent Jews 
doubtless weleomed. Professor Clay knew what he 
was writing about and his conclusions are not chal- 
lenged by any authority on the subject. 

In the May Atlantic, Ralph Philip Boas, who is 
understood to be of Jewish descent, wrote an article 
on “Jew-Baiting in America.” He speaks rather 
disdainfully of publications which have endeavored 
to air the Jewish Question, but after having thus 
paid his tax to the Jews’ prejudice, he proceeds in 
commendable fashion to contribute his thoughts to 
the matter. On the whole what he says is true, and 
the facts he uses as his foundation are of course the 
facts with which Tr Dearsorn INDEPENDENT has 
made its readers familiar. He sets up his straw 
man of “Anti-Semitism” and after having valiantly 
destroyed it, to the applause of all of us, he gets 
down to serious business, and says some things 
which all could hope would pierce the Jewish con- 
sciousness to its innermost stronghold and Set up 
new vibrations there. 

And in the July Atlantic, Paul Scott Mowrer, 
Paris representative of the Chicago Daily News, has 


152 THE INTERNATIONAL JEW 


an article on “The Assimilation of Israel.” Mr. 
Mowrer has won the respect of students of world 
affairs by the conscientious ability with which he 
has observed and reported big events in Europe. In 
his news reports he has not hesitated, when the facts 
justified it, to cable a story of Jewish participation 
in this or that movement. It was reported at one 
time that an attempt on his job had been made by 
certain Jewish influences, and it is certain that sec- 
tions of the Jewish press bitterly attacked him. Yet 
Mr. Mowrer is probably no more interested in the 
Jewish Question than the many other big problems 
which have come within his journalistic ken, and it 
would be extremely unfair to regard him as in any 
way a propagandist for anything. 

Mr. Mowrer talks about Israel when, of course, 
he means Judah. There is a deep distinction there. 
And he talks also about assimilation, which the Jew 
will not admit as a solution. He protects himself 
fore and aft by attacking the “anti-Semites,” who- 
ever they are, and by expressing his confidence in 
the Jews, but on all the decks of his article he gives 
the facts—and they are the same facts. It ought to 
be pretty well settled by this time that there are 
facts, not two sets of facts, but only one set of facts, 
concerning Jewish influence and activity. 

The World’s Work has taken the liberty of setting 
before the people the only real anti-Jewish article 
that has appeared in the United States since the 
present discussion of the Question began, and that 
article was written by Henry Morgenthau, a Jew 
whom the government is accustomed to honor when- 
ever it would pay a compliment to the Jews. It 
turns out that he attacks Jewry in its most tender 
spot—Zionism. Most people have read it, for it was 
immediately turned into propaganda and published 
in hosts of newspapers, in many of them as first- 
column, first-page news. Mr. Morgenthau said that 
Zionism was not a solution but a surrender. He 
attacks the whole Palestinian plan from every angle, 
and not only attacks but belittles it. 

Of course, this is very interesting. But one 


JEWS ARE SILENT, THE NATIONAL VOICE IS HEARD 153 


doesn’t understand the heat displayed. If the Jews 
wish to go back to Palestine, why all this objection ? 
Mr. Morgenthau does not wish to go back, it is true; 
it is extremely difficult to find a Jew who does want 
to go back; but to desire a national land for the 
Jews is quite another thing, and most Jews desire 
that. The pity is that they carry into Palestine the 
same method which puts them upon question here, 
and they are in danger of tipping over the apple 
cart in their imperious disregard of the rights of 
men in Palestine. | 

Mr. Morgenthau’s motive in writing the article 
must remain a mystery, because it would seem to 
leave him practically outside of American Jewry, 
and of course he is not outside. Not at all. Watch 
and see. His article was printed in a magazine read 
and supported by non-Jews and was intended for 
non-Jews; it was not a plea to his people, it was a 
kind of confidential explanation, whispered from be- 
hind the hand, to non-Jews. 

Mr. Morgenthau knows that Zionism is the core 
of Jewry in this country. The Zionists rule. The 
Zionists, and not the Americans, dictate the policy 
of American Jewry. The Zionist program was the 
only program that went unaltered through the 
Peace Conference'at Versailles. Zionism is the heart 
of Jewish aspiration. “Not of American Jews,” Mr. 
Morgenthau may retort. But who are the American 
Jews? Inquire of the recent convention of Zionists 
at Cleveland for information. 

That convention is worth a story by itself, but 
it explains why the World’s Work stopped its press 
for the July issue and made an insertion of eight 
extra pages for the accommodation of Mr. Morgen- 
thaw’s article. The Jews who call themselves Amer- 
icans had been thrown down and out by the Cleve- 
land convention, and Russian Jews proved them- 
selves the stronger. 

It was an event that called for quick. explana- 
tion. The humiliation of the Americans was some- 
thing to be covered as speedily as possible. Why 
the World’s Work should have been chosen as the 


154 THE INTERNATIONAL JEW 


vehicle is not known. But the presses were stopped 
and the Morgenthau backfire started. 

Mr. Morgenthau’s article as a Jewish pronounce- 
ment is negligible, but the Kditor’s Note that pre- 
ceded it has the value of unbiased testimony. Refer- 
ring to the world organization of Zionists, whose 
chief officer stepped over here from Europe and 
simply slammed the American Jewish leaders out of 
office, the editor of the World’s Work has this to 
say: 

“This world organization has a highly cen- 
tralized form of government. This consists of 
an international committee, including represent- 
atives from all countries that have a local or- 
ganization. But the real control is vested in 
what is known as the ‘Inner Actions Council? 
This is a compact body of only seven men and 
it is dominated by the Jews of Europe.” 

The “Jews of Kurope” might be still more defi- 
nitely described as the “Jews of Russia.” 

And “Dr. Chaim Weizmann, from London” might 
more accurately be described as from Pinsk, Russia. 

The Russian Jews won, as they have always won, 
for they are the originators and corruptors of the 
false political Zionism which is leading so many 
Jews to disappointment and distress. 

The point in all this is that in the silence of the 
Jewish regimented protest, the voice of the country 
has had a chance to be heard. The religious. press 
has not been mentioned here, for it deserves a sepa- 
rate account, nor have the many newspapers which 
have reacted from the previously imposed burden of 
Jewish propaganda. TEditorial speech is becoming 
freer. Jews themselves are coming to see that the 
call is not for abuse, but for a clean-up. The expres- 
sion of the press of the country indicates that there 
is a Jewish Question and that the Jews used the 
worst possible tactics in trying to suppress the 
knowledge of it. They behaved in a way to show what 
bad masters they would be if given the chance, and 
What essential cowardice controls their actions. 
One by one the holds they gained by force of fear, 


JEWS: ARE SILENT, THE NATIONAL VOICE IS HEARD 155 


are being loosened. And if the Jews would lay up 
capital on which to draw—the capital of public con- 
fidence in their desire to do the right thing—they 
would go around and loosen the holds they still have. 
This, however, is not expected of them. It requires 
too much foresight. 





Issue of July 30, 1921. 


LXXIV. 


What Jews Attempted Where 
They Had Power 


HIE time of the year has come when Christians 

implore the tolerance of Jews while Christmas 
is being celebrated. If the Jews will only permit 
the Christians to celebrate Christmas in their 
schools, their homes, their churches—in their city 
squares and country villages—there will be more 
disposition on the part of the public to believe the 
Jewish boasts of tolerance. 

It is not yet announced whether the Jews will give 
their permission or not. But that there are in- 
quiries being made into the matter is indicated by 
this article in the ‘Brooklyn Hagle, of October 31: 

“Canon William Sheafe Chasé today made 
public a letter he has sent to the secretary of the 
3oard of Education asking for a copy of rules 
and regulations which, he alleged, forbid the 
telling of a Christ story at Christmas time in 
the public schools. Canon Chase said that the 
attention of the Federation of Churches has 
been called to a statement of a kindergarten 
teacher who last) year said she had told such a 
story and had been notified that ‘she will be re- 
moved from her position if she repeats such an 
exercise this Christmas.’ 

“He said that the Supreme Court of the 
United States has said that this is a Christian 
country and ‘the courts in the State of New 
York have said that Christianity is the common 
law of our land.’” Dr. Chase added: 

“<Phis government has treated the Hebrew 
ore generously than any other nation in the 
world. I believe that the people generally, He- 
brew as well as Christian, are very glad to enter 

into the spirit of Christmas time. Any attempt, 
therefore, to eliminate Christ from the hymns of 
our country, from the reading books, and from 


WHAT JEWS ATTEMPTED WHERE THEY HAD POWER 157 


the religious holidays of the Christian people, I 

believe, is not instigated by the Hebrews as a 

whole, but by certain misguided leaders of Jew- 

ish religion.’ ” | 

This is a variation of the Christmas theme. In- 
stead of looking forward to Christmas, it is a spirit 
of inquiry as to how far we can go at Christmas. 
We are asking whether we dare, as Christians in a 
Christian land, whisper the Name that gives Christ- 
mas its meaning. That is, the Christians are doing 
the Christmas asking early this year. Christian 
teachers want to know if they will be discharged if 
they give their classes a bit of Christmas flavor, as 
all our teachers gave us when we were young. The 
contrast between the schools which we of the mature 
generation attended when we were young, and the 
schools of today whose pupils are carefully screened 
from the fact that Christmas celebrates Christ, is 
such a contrast as ought to give mature Americans 
a pause. 

But, if past experience be the standard of judg- 
ment, the appeal to Jewish tolerance in New York 
will be futile. If Christians do not take their rights, 
it is certain the Jews will never grant them. It 
would be un-Jewish to do so; and the ceaseless cry 
of the leaders is, “Be Jewish!’ 

Any number of instances could be cited of the 
whip which Jewish leaders crack across the educa- 
tional and political systems of the City of New York, 
but one or two must serve for the present. 

The first case to be considered is that of Rev. Wil- 
liam Carter, D. D., given in “Who’s Who in Amer- 
ica” as pastor of the Throop Avenue Presbyterian 
Church, Brooklyn; author of “The Gate of Janus,” 
an epic story of the War; also of “Milton and His 
Masterpiece” and “Studies in the Pentateuch.” He 
is an extensive traveler and a lecturer of reputation, 
his specialty being history and literature. At an 
important Y. M. C. A. center he has lectured for 
thirty consecutive weeks a year on “Current 
Everts,” which course was so successful that he was 
asked by the New York Board of Education to start 


158 THE INTERNATIONAL JEW 


a similar one at the Erasmus High School. For 
ten years he has been engaged by the New York 
soard of Education as special lecturer in the popu- 
lar evening extension courses. 

The course Dr. Carter undertook was badly run 
down, but in six weeks the regular audience had been 
increased from 35 to 350. The plan of the lectures 
was to discuss a major topic selected by the Board, 
a second period was devoted to the discussion of cur- 
rent events, and a third period to questions from the 
audience. 

Now it happened that for the week of November 
15, 1920—just a year ago—the topic selected by the 
Board of Edueation was “The Racial Origins of the 
American People,” a study of immigration. That is 
to say, Dr. Carter was asked to study that matter 
and discuss it publicly before his weekly lecture 
audience at Erasmus School. He did so, taking time 
to make a serious investigation of all phases of the 
subject. 

He showed that just before the war—thirty days 
before the war—the highest peak of immigration was 
reached; the year ending June 30, 1914, having seen 
1,403,000 aliens enter this country. Analyzing this 
great flood, he showed that whereas six per cent 
came from Great Britain and two per cent came from 
Scandinavian countries, over ten per cent were Jews. 
The doctor’s subject was ‘The Racial Origins of the 
American People.” 

Again, on the subject, “What Has Immigration 
Done for America ?”’—this subject also scheduled by 
the Board of Education—Dr. Carter showed that 
some parts of Europe had given their worst instead 
of their best, and stated that the lowest percentage 
of immigration came from the best developed and 
most desirable countries, while the largest percent- 
age came from the least desirable. For example, he 
differentiated between the desirable Italians and 
those who form the material for Black Hand activi- 
ties. Speaking of Russia and Austro-Hungary, he 
made a reference te the Jews. 

But Dr. Carter made a mistake—perhaps two. It 


WHAT JEWS ATTEMPTED WHERE THEY HAD POWER 159 


is always difficult to tell just where the line falls be- 
tween fear of giving offense and fear of being unfair. 
In any event, Dr. Carter gave every evidence of, 
let us say, fear of being unfair. But it is fear, and 
a Jew scents fear a long way; the man who fears 
even though he fear to be unfair is already marked 
by the Jew who may happen to be stationed to watch 
him. 

So Dr. Carter, to avoid giving offense by this part 
of his lecture, did the usual thing which has always 
drawn sneers from the Jewish press; he began to 
pay compliments to the Jews on their good points. 
He spoke of their contributions to Art, Science, and 
Philosophy; to Statesmanship, Religion, and Philan- 
thropy. He lauded their distinguished men by name, 
such as Disraeli, Rubinstein, Schiff, Kahn, even 
Rabbi Wise! He referred to his pride in counting 
many Jews among his personal friends. With all 
respect to Dr. Carter, it was the same old stuff 
usually handed out in such circumstances. Madison 
C. Peters made it unjustly famous, and American 
clergymen have been spouting it ever since. 

If Dr. Carter will study the alleged contributions 
of the Jews to the Arts and Sciences, study this as 
carefully as he did the immigration theme, he may 
omit the praises from future lectures. And he may 
also revise his list of great Jews. But that is neither 
here nor there. . 

“As we have found bad elements in these other 
peoples,” said Dr. Carter in this portion of his lec- 
ture, “so they are to be found in the Jew, and as the 
majority of these 143,000 Jews who came here the 
year before the war were from Russia, or Russian 
countries, let us not forget that the Jews themselves 
admit the Russian Jew is the worst of his race.” 

Apparently. the audience remained unshocked. 
The question period came round and two Jews, a 
woman and a man, asked the lecturer why he had 
picked out the Russian Jew in particular for criti- 
cism. Dr. Carter replied that he had only given the 
evidence of the Jews themselves, that he was merely 


160 THE INTERNATIONAL JEW 


quoting what the Jews themselves had alleged time 
and again to explain certain matters. He added that 
the statement was universally accepted except by 
some who came from Russia. 

A few days afterward the Board of Education sent 
word to Dr. Carter that complaints had been re- 
ceived against him for certain statements against 
the Jews, and calling upon him to explain. Dr. Car- 
ter is said to have replied that as only two Jews out 
of 400 people had objected at the lecture, he regard- 
ed that as evidence that the proprieties had not been 
violated. 

Within a week, however, a more insistent com- 
munication was sent out by the Board of Education, 
stating that more letters of complaint had been re- 
ceived and citing Dr. Carter to meet his accusers 
at a special meeting of investigation. 

Now begins as strange a, proceeding as American 
people may hope to see in this land of the free. It 
is really not as rare as some might think. It can 
be duplicated in a number of known and_ proved 
cases. The way the Carter case worked out was this: 

Dr. Carter arrived, as summoned. There were 
seven Jews there before him. Four of these Jews 
admitted they had not attended the lecture, and one 
had never even heard of Dr. Carter before. The 
minister was alone. Not knowing what was afoot, 
and not having been told to bring witnesses who had 
heard his lecture, he was there—a lone Gentile be- 
fore a Jewish tribunal. 

The Jewish delegation was headed by a certain 
Rabbi C. H. Levy, who was referred to as secretary 
of the Board of Jewish Ministers, a union of rabbis 
in connection with the New York Kehillah, which is 
part of the general spy system of American Jewry. 
Rabbi Levy admitted that he had not attended the 
specific lecture complained of, nor any other lecture 
in the course, but declared he was there to “repre- 
sent my people.” 

Well, Rabbi Levy’s “people” were pretty well rep- 
resented. There was hardly any other kind of people 
there except the Christian clergyman who was on 


WHAT JEWS ATTEMPTED WHERE THEY HAD POWER 161 


trial for telling the truth as to public opinion, and 
Jewish opinion particularly, about the Russian Jew. 

So the Inquisition upon the Gentile began. Six 
letters were read, most of them having been ad- 
dressed to Dr. W. L. Ettinger, Superintendent of 
New York Schools. One of these letters asked Dr. 
Ettinger as a Jew not to allow his people to be ma- 
ligned and misrepresented, but to see that this Gen- 
tile was stopped! 

After the reading of the letters, Dr. Carter was 
permitted to speak. He called attention to the simi- 
larity of the style in all the letters, a similarity 
which suggested to him the possibility of their hav- 
ing been dictated by one person. At which Rabbi 
Levy flew into a passion—though no one had men- 
tioned his name. Dr. Carter also observed that as 
Dr. Ettinger had been appealed to on racial, reli- 
gious and prejudiced grounds, it would be right to 
permit Dr. Carter time to get witnesses on his side. 
This was not permitted. He was on trial! 

Even the Jews admitted, under straight question- 
ing, that what Dr. Carter had said was not uttered 
invidiously. They admitted that he had referred to 
the undesirable elements of other races as well as 
- of the Jews. It was admitted that the subject was 
not of his own choosing, but was assigned to him by 
the Board of Education. There was very little left 
at the end of the examination except to assume that 
the Jews were a sacrosanct race, with special privi- 
leges, a race whom no non-Jew should presume even 
to mention in anything but awe-filled tones. 

That was the issue as it appeared that day. With 
half the Jewish population of the United States cen- 
tered in the city of New York, they had assumed 
control of American education at its source. The 
group of Jews sitting in judgment on Dr. Carter 
were as serene in their control of the education of 
the Christians, as if they had been a Soviet court sit- 
ting in Moscow. They had succeeded in driving evy- 
erything Christian out of the schools; they had sue- 
ceeded in introducing the most sickening praise of 


162 THE INTERNATIONAL JEW 


their own race; they looked forward to the teaching 
of Judaism as the universal morality! 

It was further brought out that this Christian 
minister had been one of the men who had preached 
in favor of the Jews. He had been one of those 
public men on whom Jewish leaders could depend 
to respond with typical Christian generosity. He 
had delivered blows at race prejudice. He had laud- 
ed the Jewish race and its leading figures. He had 
interpreted its commanding influence as the reward 
of diligence and ability. He had thundered against 
what Jewish reports had led him to believe was “the 
Crime at Kishineff.”.. And for this he had been duly 
complimented by the Jewish Publication Society, 
and others. BUT he had now spoken a word of 
truth which the Jews disliked, and he was before 
them for trial and condemnation. 

In the course of the examination it developed that 
he had been a citizen of the United States for thirty 
years, having come to this country from England at 
the age of 15. Rabbi Levy apparently missed the 
full fact, getting only the fact that Dr. Carter was 
born in England. 

“May I inquire as to whether the gentleman is or 
is not a citizen of the United States?” said the rabbi 
in the air of one who was innocently uncovering a 
great exposure. 

“T became a citizen over thirty years ago, as soon 
as the law allowed—as I trust you did,” was Dr. Car- 
ter’s straight thrust. 

The rabbi dropped the subject. He did not take 
up the challenge as to his own citizenship. But that 
the matter burned in him is evidenced by his later 
remark : 

“T’ll see to it, notwithstanding all this, that you 
shall never speak again from any platform in New 
York, you dirty Englishman!” 

Dr. Carter called the attention of the committee 
to the hatred and malignity expressed in the face, 
attitude and words of the enraged rabbi, and said he 
did not know whether it was a threat against his 


WHAT JEWS ATTEMPTED WHERE THEY HAD POWER 163 


life, his pastorate, or his position as lecturer for the 
New York Board of Education. 

The term “dirty” is rather an unusual one to apply 
to a race that has so long astonished Semitic coun- 
tries by its insistence on its “bawth.” That is to 
say, the accuracy of Rabbi Levy’s description would 
draw about the same degree as would an appraisal 
of his gentlemanliness. 

There was, fortunately, one other non-Jew present, 
namely, Ernest L. Crandall, supervisor of lectures, 
who was American enough to enter the fray. He ae 
dressed the hysterical little rabbi: 

“T never have seen nor heard such bitterness 
and hatred expressed by any human being to- 
ward another as you have manifested here. You 
ought to be ashamed of yourself, and if I hear 
another word from you along such lines, I will 
have you thrown out!” 

The future of Mr. Crandall should be worth 
watching. If he is apologetic for his principles, they 
will “get” him. If not, he may be the instrument of 
“vetting” some things that are wrong with New 
York. 

At any rate, Mr. Crandall acquitted Dr. Carter, 
and the Jews went out muttering. 

It is rather an unusual and noteworthy fact, the 
acquittal of a man against whom the Jews had 
moved the charge and against whom the secretary 
of the ‘Board of Jewish Ministers had uttered the 
aforesaid threat. 

Dr. Carter went back to Erasmus school. He re- 
ceived from the Board of Education his appoint- 
ments for the ensuing months. Affairs seemed to 
be going along as before. 

Then one day all the lecturers on “Current 
Events” in New York public schools received simul- 
taneous notice that they must refrain from discuss- 
ing the Jewish and Irish questions. With Zionism 
crowding the newspapers, and breeding a war in 
Mesopotamia, and dictating the policy of the diplo- 
matic departments of Great Britain and the United 
States; with the Irish Question uppermost in the 


164 THE INTERNATIONAL JEW 


minds of millions and coloring the politics of the 
United States as well as challenging the full ability 
of the British Government—that is, with the two 
foremost “Current Events” seething throughout the 
world, orders were given through the New York 
Board of Education that lecturers must remain 
mum. 

It was plain to be seen what had happened. Rabbi 
Levy, and those who worked with him, having failed 
in their personal attack, had achieved what they 
wanted another way—by an order given to lecturers 
not to speak about the Jewish or the Irish question. 

Why lug in the Irish? The Irish were not pro- 
testing against discussion of the Irish Question. 
The Irish wanted the Irish Question discussed ; they 
believed that the successful issue of the matter de- 
pended on wide and free discussion. It is beyond 
the realm of imagination that the Irish should ever 
ask, desire or sanction, a gag on popular discussion 
of Irish affairs. 

As to Dr. Carter, his audiences had been asking 
him questions about the Irish Question for three 
years. In Y. M. C. A., in public school, in people’s 
forum, everywhere he had been asked for informa- 
tion about one or another phase of the Irish Ques- 
tion; and being a well informed man he was able to 
give answers. And no one had ever complained be- 
fore. Indeed, it is said that at the next lecture 
he gave at Erasmus School, following the encounter 
with Rabbi Levy, the audience had asked questions 
touching the Irish Question, and Mr. Crandall was 
present, and found no ground for criticism. 

Yet soon thereafter came the order to observe com- 
plete silence on the Irish Question. Why? 

Kiven the tyro in Jewish policy knows the answer. 
The Irish Question was lugged in to camoufiage the 
order regarding the Fewish, Question. That is a very 
common Jewish practice: any Gentile name will 
Serve for concealment! 

[Imagine an Irishman and his family attending an 
evening lecture on “Current Events” and asking a 
question about the Irish situation. Imagine the lec- 


WHAT JEWS ATTEMPTED WHERE THEY HAD POWER 165 


turer saying, “I am forbidden to mention Ireland, or 
the Irish, or the Irish Question on these premises.” 
The Irishman, being a white man, would not be slow 
to see that somehow he was being discriminated 
against. He would demand to be told why the lec- 
turer dared not mention the matter. And, being for- 
bidden to mention the Jews either, the lecturer 
would not be able to say, “Those Jews down at the 
Board of Education have put their taboo on both 
the Jews and the Irish!” He would be breaking the 
rales even in giving the explanation. 

‘But imagine the Irishman being classed with the 
Jew—the Irishman who wants publicity, with the 
Jew who fears it! How long would it take an Irish- 
man to see that what was intended to be discrimina- 
tion in favor of the Jew was discrimination against 
the Irish. 

Yet that was precisely what the Jews of New York 
brought about in the public lecture system to make 
their point against a Christian clergyman who had 
told a very well-known truth about the Jews. 

Of course, there is nothing in such an order that 
would appear to the Jew as being subversive. Sup- 
pression is his first thought. Suppress the paper! 
Suppress the investigation! Suppress the out-and- 
out speaker! Suppress the immigration discussion! 
Suppress the facts about the theater, about the mon- 
ey system, about the baseball scandal, about the 
bootlegging business! Suppress the lecturers of the 
City of New York! Fire them from their jobs unless 
they stand up like phonographs and recite what men 
like the sentinel rabbis of New York dictate! 

The order was Jewish in every element of it. And 
as an American citizen who did not believe that 
American free speech should be the plaything of a 
crowd of aliens, Dr. Carter resigned his lectureship. 
It meant serious inconvenience and _ financial loss 
to him to do so at the end of December, when it was 
late to make further plans for the winter, but a prin- 
ciple was at stake, and he resigned. 

Immediately the matter came into the newspapers 
and there was the usual ado—the Jewish writers 


166 THE INTERNATIONAL JEW 


throwing threats about recklessly; a few timid 
Americans asking what New York was coming to! 
One newspaper came out with an American editorial 
defending the right of free speech, but changed its 
tone somewhat upon receiving a deluge of Jewish 
protests threatening the paper with the displeasure 
of the Jews. 

A man of less ability and of lower standing than 
Dr. Carter might have been overwhelmed by the 
storm. But he had at last struck rock and there he 
stood. At that time he was not known to have said 
anything detrimental to the Jews, and he is not 
known to have made subsequent remarks upon his 
experience. That is, being attacked by the Jews, 
he is not known to have attacked them in return. 
It is quite possible that he might be induced to do 
the Madison C. Peters stunt again and speak in 
praise of them, giving them the usual laudation 
which they themselves first prepared for our con- 
sumption. But nevertheless he has been, through no 
fault of his own, the focus of the vindictive policy 
which pursues the truth-teller. It may be distaste- 
ful to Dr. Carter to have his story thus told, but 
if he will begin anew his studies in the history and 
character of the International Jew, he will find his 
own experience a valuable commentary thereon. 

Dr. Carter is only one of many. There are teach- 
ers in New York who could a tale unfold that would 
stir indignation to its depths—but there has never 
been any one to tell their story or take their side. 
Many of these stories are in the possession of THE 
DEARBORN INDEPENDENT, 


Issue of November 19, 1921, 


LXXV. 


The Jewish Question in Current 
Testimony 


Pue Jewish Question continues to attract more 

and more attention. In many quarters a new 
tendency toward freedom of the press is observed, 
and the long-concealed truth is getting itself spoken 
bit by bit. It has been thought worth while, before 
going on to other phases of the study of the Jewish 
Question, to present in this article a few of the in- 
formative or confirmatory articles that have ap- 
peared in the public press. It need not be said that, 
with a single possible exception, none of the writers 
or publications here quoted could be called “anti- 
Semitic.” Not even the most unreasonable Jew 
could append that term to any writer or publication 
here cited. 

The Associated Press sent out a dispatch which 
was printed: in American papers of August 24, as 
follows: 

“Thousands of Russian Jews are crossing the 
_Esthonian, Lithuanian and Polish borders every 
month, many sent from Soviet territory under pro- 
tection of high Bolsheviki officials, according to 
travelers in the border states who recently have re- 
turned here. The opinion in neighboring states is 
that the exodus is prompted by fear of an approach- 
ing crisis. 

“The fact that no appreciable organized Russian 
anti-Bolshevik movement has appeared since Baron 
Wrangel’s forces were dissipated, leads observers of 
the situation here to believe that, should the over- 
throw of the Soviets occur this winter, it will take 
the nature of a popular uprising, supported by such - 
troops as are not at the front. Many fear it will 
result in a widespread anti-Jewish program. 

“Hor these reasons every Jewish family of means, 
and many that are destitute, are attempting to get 
out of Russia. They have no desire to tarry in 


168 THE INTERNATIONAL JEW 


Lithuania or Esthonia, but are seeking to enter 
Germany, with the idea of eventually reaching 
America.” 

To give the reader the background of this fear, 
we offer part of a letter from Kishinev which was 
received by a North Dakotan: | 
“My Dear Friend Gutsche: 

“For one month no fugitives arrived, but now 
again many of them are coming from the Ukraine to 
Bessarabia, most of whom are Jews. They are a 
different lot than the former fugitives were; for they 
are wearing costly clothes, furs, precious stones, 
jewels, and so on, such as was seen before the war 
only by very well-to-do people, landowners and the 
like; they have money and money’s worth. There is 
no doubt that: these fugitives had leading positions 
in the Bolshevik regime, perhaps they were commis- 
Sars, or even ‘judges’ on the ‘Blood and Inquisi- 
tion courts’ of the so-called ‘Tschreswytschaika’ or 
short ‘Tscheka’-—their purses and pockets are filled, 
not with worthless paper money—for they them- 
selves have manufactured that, millions and billions 
of it, which they have thrown before the Christian 
brood, the ‘goies’—no, filled with money and precious 
jewels which no more show traces of blood and tears, 
but shine and glitter the same as in those happy 
hours of their rightful owners. 

“But the people over there (in Russia.—Ed.) are 
awakening; they wonder about the source of all this 
terror. The children of Judah know the answer 
thereto, but they prefer to leave the ground which 
is becoming unsafe to stand upon; it is getting too 
hot for them. The Nemesis is raising her head from 
out the blood of innocence which calls to heaven for 
revenge. Yes, they fear the result of their actions 
and wish to save their skins before it is too late. In 
this they succeed, but not always are they allowed 
to keep their furs, their stones and precious metals ; 
they overlooked the Rumanians. These people are 
very vain and greedy for costly things! The new- 
comers are on their way to America and the doors 
on all borders are willingly opened them, even to 


THE JEWISH QUESTION IN CURRENT TESTIMONY ~ 169 


the soldier in the army. Only cn again! The faster, 
the better! I think that some day America will 
have so many Semites that they (the Semites) will 
be looked upon the same as the colored, the black, 
vellow and brown races. 

“Imagine for a moment that there were no Sem- 
ites in Europe. Would the tragedy be so terrible 
now? Hardly! They have stirred up the people in 
all countries, have incited them to war, revolution 
and communism. They believe in the saying that 
‘there is good fishing in troubled waters.’ 

“But enough of ‘the chosen people.’ Some day 
they will reap what they have sown... . 

“. . . . Another picture—Every three or four 
days a ‘razzia’ (domiciliary search, graze) is being 
conducted in the city. Terror, fear and oppression 
drive the people from the streets, looking for hiding 
places. The people do not work, eat or sleep. Only 
stamping, cursing patrouilles are seen on the streets 
with their victims. In this manner 200 or 300 per- 
sons are often driven together: former civil and mili- 
tary officials, teachers, landlords, business men, and 
so on (only Christia ans, seldom J ews); among them 
also women. This group is then led to the Tschres- 
wytschaika.” In front of the group are 40 to 50 
armed red guards, infantry and on horses, right 
and left about the same number of guards, in the 
rear several carriages or an automobile with ma- 
chine gun, and behind that again infantry and horse- 
back riders. When this group is seen on the streets, 
everyone flees terrified; occupants of houses peep 
through cracks and press their hands to their hearts 
to see—what?—Father, brother, son or other rela- 
tives led away from their once happy homes, per- 
haps never to return again. This they know, those 
behind doors and windows, where occur hysterical 
spells, heart failures and deaths. Words cannot ex- 
press the terror of it all. 

“And then at the ‘Tschreswytschaika’? There 
are youths, mostly circumcised, often half or wholly 
drunk! Should there be personal enemies among 
the ‘judges,’ the unfortunate ones are executed 


a7 0 THE INTERNATIONAL JEW 


either on the same day or the next one, but are some- 
times also ‘tried’ like they ‘tried’ the heretics in the 
Inquisition chambers. Several of these creatures of 
the ‘Tschreswytschaika’ and especially a certain 
Wichmann—a Jew, of course—carry on terribly; 
he is the terror of the city and the flat land; he even 
kills Bolshevist Commissars and their wives should 
they now and then reveal a more humane feeling. 

“They fear the reprisal and hasten across the 
borders, laden down with valuables. 

“More suffering is caused in the cities by hunger 
and cold. The dead bodies are buried without cof- 
fins and often without clothes. How the people 
dwell in houses I shall, perhaps, relate next week. 
Knough for today. Peanorchi 

The freedom of the Balkan Jew from the hunger 
and suffering which afflict the native peoples is viv- 
idly set forth in the words of an American: 

“Our ship is the first to enter Libau on a peace- 
ful mission since the war, they say. At any rate, 
our arrival has caused a great excitement, on ac- 
count of the food cargo we have for these people. 
At present we are tied up to a quay, in a narrow 
stream that seems to be also a sewer. Unloading our 
flour is a ticklish piece of work, due to the terrible 
hunger of the crowd that watches us. Whenever a 
bag breaks, people fight to scrape up the loose flour, 
which they put into cans along with a good portion 
of dirt that is mixed into it . . . Everyone has a tin 
can and at noon there was almost a riot over a 
bucket of potato peelings that were tossed into the 
water. The people tied strings to their cans and 
went fishing for the peelings. They stand all day 
and beg us for food . . .. Itis not a very pleasant 
sight—this crowd of emaciated, white-faced men and 
women, and big-eyed children. 

“The most damnable thing about it all is the 
dozen Jews who flit like magpies through the crowd. 
They are young, soft, well-groomed and prosperous. 
They carry canes, wear new straw hats, and resem- 
ble the kind you see in the States. They have noth- 
"g in common with the other people. They haye 


THE JEWISH QUESTION IN CURRENT TESTIMONY 171 


money, plenty of it, and they seem to think this 
ship is a floating pedlar’s cart and tobacco store. 
They come up to the gangway and wave British five- 
pound notes in the air, offering them for a carton 
of cigarets. Or, they have gold watches that they 
will trade for a few pounds of soap. From the looks 
that other people favor them with, I do not wonder 
that we hear about periodic slaughters of the Jews 
in Russia. These fellows look too prosperous in com- 
parison with the rest of the population to suit me.” 

The peculiar character of Jewish cruelty in Rus- 
sia is so little in accord with the character of the 
Jews aS we propagandized Americans have been 
taught to conceive it, that even THe Drargorn In- 
DEPENDENT, in its desire to present a consistent ac- 
count of Jewish activities as they relate to the Unit- 
ed States, has not opened this special phase of the 
study of Jewish psychology. The Sadism displayed 
throughout the Russian Terror has been discussed 
briefly in “The World Significance of the Russian 
Revolution,” by George Pitt-Rivers. 

There is, however, American Jewish testimony 
on the same point. It is found in the April, 1921, 
number of the Hebrew Christian Alliance Quarterly. 
In an article entitled “Persecution Is Not the Mo- 
nopoly of Christianity and Is Contrary to Its Prin- 
ciples,” the Rev. M. Malbert, B. A., of Ottawa, On- 
tario, says: 

“We must now proceed to deal with our last 
point. The Jews blame Christianity for its perse 
cuting spirit. They consider it a monstrous thing 
to persecute another person for his convictions. 
Now, the question is, are they themselves free from 
the persecuting zeal? I am going to show that real 
religious persecution is uniquely Jewish, and that 
they themselves have been the relentless persecutors. 
In the year 120 B. C., John Hyrcanus, son of Simon, 
the last of the Maccabean brothers, who fought 
against the Syrian hosts in defense of their religion, 
persecuted other religions. He destroyed the Sa- 
maritan Temple on Mount Gerizin. Next, he con- 
quered the Idumeans and bade them choose between 


172 THE INTERNATIONAL JEW 


exile or Judaism. They chose the latter. That he 
made a mistake in forcing his religion on an un- 
willing people, may be seen in the treacherous Hero- 
dian dynasty, Idumean converts, who were a curse 
to the Jewish nation. 

“The intolerant religious spirit among the Jews 
themselves is unique in history. In the Maccabean 
princes the royalty and the high priesthood were 
united in one person, King Alexander, third son of 
John Hyrcanus, who was a Sadducee. The Phari- 
Sees therefore hated him. In the year 95 'B. C., on 
the Feast of Tabernacles, as he was officiating in 
his high priestly capacity in the Temple, instead of 
pouring the water on the altar, he spilled it at his 
feet. The congregation worshiping with the palm 
branches and citrons in their hands, noticing the 
water spilled at the high priest’s feet, started to 
pelt him with them. The king’s life was in danger 
and he was constrained to summon to his aid the 
Pisidean and Cilician mercenaries. Those fell on 
the people and slew 6,000 within the precincts of 
the Temple. The hostility of the Pharisees was more 
bitter against the king, and their hatred knew no 
bounds. But the king endeavored to make peace 
with them. He therefore summoned their chief men 
and told them that he was tired of the feuds and 
that he desired peace. What were their conditions? 
They replied, the death of the king. Then they ac- 
tually set out to betray their country. They in- 
vited the Syrian king, Eucaerus, to invade Pales- 
tine and treacherously offered him their aid. Hucae- 
rus advanced upon Judea with 43,000 men. The 
Pharisees kept their promise and fought in the camp 
of their country’s enemy against their king, who 
was eventually defeated. The poor king, the descend- 
ant of the heroic Maccabees, wandered about in the 
mountains of Ephraim. At last, 6,000 Pharisees, 
conscience-stricken, returned to him from _ the 
Syrian camp. With these 6,000 penitents, he was 
able to force the Syrians from Judaea. But the 
Inajority still remained hostile and made war 
against him, but they were finally defeated and 


THE JEWISH QUESTION IN CURRENT TESTIMONY 173 


reaped the fruits of punishment that they deserved. 

“The Jewish king himself was intolerant and he 
forced many heathen cities to embrace Judaism; 
those who refused were destroyed. Simon ben She- 
tach, president of the Synhedrion, condemned 80 
women to be crucified for witchcraft. The son of 
Simon ben Shetach was accused by his enemies of 
some breach of a religious precept and although the 
father himself knew him to be innocent, he never- 
theless sentenced him to death and allowed him to 
be executed. 

“Between the school of Hillel and Shammai there 
was constantly bloodshed. The trial and execution 
of Jesus were the natural outcome of religious in- 
tolerance. The greatest service to God a Jew 
thought possible was to persecute the Christians. 
Rabbi Tarphon said that the Gilion, that is, the 
Gospels and all the writings of the Minim, that is, 
the Apostolic Epistles, should be burned even with 
the holy name of God in them. He maintained that 
Christianity was more dangerous than paganism 
and he would rather fly to a heathen Temple than 
to a meeting house of the Minim. A curse against 
the Minim was inserted into the Jewish. daily 
prayers at that time, which is still used by the con- 
gregations. Bar-Kosibah, the false Messiah, perse- 
cuted the Christians without mercy. Even in the 
time of Justinian, in the sixth century, the Jews 
massacred Christians in Caesarea and destroyed 
their churches. When Stephanus, the governor, at- 
tempted to defend the Christians, the Jews fell on 
him and slew him. In 608, the Jews of Antioch fell 
upon their Christian neighbors and killed them with 
fire and sword. The Patriarch Anastasius, sur- 
named the Sinaite, was disgracefully illtreated by 
them and his body dragged through the streets, be- 
fore he was finally put to death. About 614, the 
Persians advanced upon Palestine and the Jews, 
after joining their standard, massacred the Chris- 
tians and destroyed their churches. Ninety thou- 
sand Christians perished in Jerusalem alone. The 
Jews expected fair play from the Persians as a re- 


174 THE INTERNATIONAL JEW 


ward, but were treated worse by them than by the 
Christians. In 628, the Emperor Heraclius had re- 
taken Palestine from the Persians and when march- 
ing through Tiberius, he was entertained by a 
wealthy Jew named Benjamin, the same man who in- 
vited the Jews to join the Persians against the 
Byzantines; the emperor asked him what had in- 
duced him to betray so great an animosity against 
the Christians, to which he replied that they were 
the enemies of his religion. Yet they claim the 
prophecy of Isaiah in the fifty-third chapter, to have 
been fulfilled in them. ‘He was oppressed, and he 
was afflicted yet he opened not his mouth’ They 
even persecuted Mohammed in the incipient stages 
of his career. They prejudiced the chief Arabs 
against him, helped his enemies to discredit him and 
endeavored to alienate his followers.” 

The article continues to give in detail the perse- 
cution to which the Jews subjected their own people 
who were progressive. It reminds one of the warn- 
ing given ‘to Rabbi Isaac M. Wise by Rabbi Lilien- 
thal, when the former was urging the reform of 
Judaism: “If you want to be Christ you must ex- 
pect to be crucified.” (“Isaac Meyer Wise,” p. 92) 

Readers of Gibbons’ “Rise and Fall of the Ro- 
man Empire” will recall that in Volume 1, Chapter 
16, he wrote severe words about the cruelty of the 
Jews. It will be agreed that only records of the 
most staggering cruelty could have driven the calm 
historian to the use of such terms. Readers will 
also observe, in the passage herewith quoted, that 
the desire for “the empire of the earth” which actu- 
ated the Jews of that period is the same as that dis- 
covered in the Protocols: 

“From the reign of Nero to that of Antonius 
Pius, the Jew discovered a fierce impatience of the 
dominion of Rome, which repeatedly broke out in 
the most furious massacres and insurrections. Hu- 
manity is shocked at the recital of the horrid cruel- 
ties which they committed in the cities of Egypt, of 
Cyprus and of Cyrene, where they dwelt in the 
treacherous friendship with the unsuspecting na- 


"SHE JEWISH QUESTION IN CURRENT TESTIMONY ~ 175 


tives; and we are tempted to applaud the severe re- 
taliation which was exercised by the arm of the 
Jegions against a race of fanatics, whose dire and 
credulous superstitions seemed to render them the 
implacable enemies not only of the Roman Govern- 
ment, but of human kind. The enthusiasm of the 
Jews was supported ... . by the flattering promise 
which they derived from their ancient oracles, that 
a conquering Messiah would soon arise, destined to 
break their fetters and to invest the favorites of 
heaven with the empire of the earth.” 

In footnotes to this passage, Gibbons gives re- 
volting details of the methods used by the Jews of 
that period. 

In all this work the Jewish Idea has the assist- 
ance of certain Christian sects who gloss over the 
inhumanity and immorality of certain courses of 
actions by saying that “these are doubtless the 
means by which God is giving the Jew his promised 
control of the world.” This is one form of the un- 
Biblical conception, the un-Scriptural teaching, that 
the Jews are God’s Chosen People. 

Of all the sects following this error, none is more 
active than the so-called “Russellites,” the followers 
of Pastor Russell, and officially known as the Inter- 
national Bible Students’ Association. 

It has been reported to THm DHARBORN INDEPEN- 
DENT by numerous witnesses that Jewish interpret- 
ers at points of debarkation in Canada and the 
United States have circulated Russellite literature. 
The fact that a Jew would circulate any kind of 
Christian literature is sufficiently astonishing to 
cause inquiry. It is explained by the elaborate pro- 
Jewish propaganda which Russellism is conducting. 

Not to go into this extensively at this time, suf- 
fice it to refer to handbill advertising in the Rus- 
sian quarters of American cities. The fact that the 
literature is circulated among Russians and that 
meetings are held in Russian sections of our cities 
would seem to indicate a desire to explain to credu- 
lous Russians that Bolshevism, too, should be re- 
ceived as part of the circumstance by which the 


176 THE INTERNATIONAL JEW 


Jews are to obtain world rule. The handbills are 
headed “The Fifth Universal Kingdom,’ and in 
every meeting reported the speakers have declared 
that in 1914 the rule of the world was taken away 
from “us”’—that is, the non-Jews who are the so- 
called “Gentiles’—and was given to God’s Chosen 
People, who, according to this sect, are the Jews. 
Thus, acquiescence in ‘Bolshevism and every other 
form of revolutionary overturning is acquiescence in 
the will of God. 

The teaching that world rule is already in the 
hand of.the Jew is so novel, so unrelated to Biblical 
sources, as to warrant careful scrutiny for possible 
pro-Jewish connections. 

But Palestine is not yet a fact, and other Bible 
students see in the present political movement a 
daring and God-defiant scheme destined to failure. 
Certainly there are great obstacles in the way— 
moral obstacles, matters of honor and humanity— 
which do not promise easily to disappear. The Jews 
of the world are discovering that they read too much 
into the Balfour Declaration and that Great Britain 
is not ready to violate her obligations to the Arabs. 
Jewish leaders are beginning to feel the weight of 
realities in the settlement of the land itself. The 
Jews are not going back. Those who have gone 
back are, a considerable and influential number of 
them, tainted with Russian Bolshevism. 

The English people themselves are becoming du- 
bious about the situation as is shown by the dis- 
patch of the London correspondent of the Detroit 
News printed in the August 14 issue of that paper: 

“Then there is the scarcity of accurate informa- 
tion from Palestine. The high commissioner, Sir 
Herbert Samuel, transmits reports to the British 
Government, but they are not published. Even the 
report which he made on going to Palestine two 
years ago to inquire into the exact status of affairs 
never has been made public. Lord Sydenham asked 
for it in the House of Lords, and, though Lord Cur- 
zon replied that the report contained nothing un- 
suitable for publication, it has never been given out. 


THEJEWISH. QUESTION IN CURRENT LESTIMONY © 177 


It is also charged that the Zionist Commission main- 
tains a strict censorship; that even a petition to the 
king disappeared in transit; that letters have to be 
written guardediy. <A series of articies by the special 
correspondent of the Times suddenly ceased, though 
the last, May 17, bore the line, ‘To Be Continued.’ 

“News from Palestine is exceedingly scanty, and 
no one knows whether what does come through is 
trustworthy. It has been printed that Sir Herbert 
Samuel does not dare ride through the streets of 
Jerusalem without an armored car in attendance. 
For these reasons there is a great deal of suspicion 
in England that all is not well in Palestine.” 

The most outspoken word that has yet been ut- 
tered on the political dilemma in which Zionism 
places the Jew, appeared in an editorial entitled, 
“Political Judaism” in the Christian Century, of 
Chicago, a publication of weight and character: 

“Political loyalty is one. Under the present 
world order it does not admit of division. The citi- 
zens of any nation may maintain a Platonic admira- 
tion for the political systems of neighboring nations, 
but their ultimate loyalty cannot be ‘Platonized.’ 
Spiritual Judaism is one thing. A Palestinian state, 
or a Jewish political organization anywhere else, 1s 
a very different thing—at least in Gentile estima- 
UO Me shia } 

“Once a Jewish state is set up in Palestine, in so 
far as it is accepted as the proper expression of 
Judaism, the Jew of the diaspora must surrender 
his religicn. Is there any escape from this issue? 
The Jew can be a Jew anywhere, so long as his re- 
ligious adherence carries with it no political impli- 
eations. At least he can be an acknowledged Jew 
in every land where religious freedom is guaranteed 
or practiced. And even in states where an estab- 
lished religion other than Jewish debars him from 
the fullest and highest participation in the affairs 
of state, he can still hold to his religion without too 
serious embarrassment. 

“But what would be the status of the Jew in any 
land of the present world when the profession of 


178 THE INTERNATIONAL JEW 


his religion would inevitably identify him with the 
fortunes and aspirations and diplomacy, even with 
the military policies, of a political state alien to 
the society of his residence and citizenship? The 
status seems, at least to the Gentile mind, alto- 
gether impossible. A revival of anti-Semitism, and 
its spread to lands where heretofore it has not pre- 
vailed, is not the least embarrassing of the inevi- 
table results of such a move. How can the Jewish 
outlander maintain his own spiritual and mental in- 
tegrity? It is not even necessary to imagine a pos- 
sible precipitation of war between the new Jewish 
state and the land of his citizenship. War is not, 
let us hope, the necessary condition or even poten- 
tiality among separate political states. But it re- 
mains true, by the very nature of the present sys: 
tem of political organization, that political loyalty | 
is one, and cannot be divided. Hyphenation, dis- 
criminating Americans are by this time well aware, 
must remain spiritual, or racial, or sentimental; it 
dare not become political under any circumstances. 

“Tf the proposed new Jewish state in Palestine 
is to be and remain a province or dominion of the 
British Empire the way is smoothed for any Jew 
residing and claiming citizenship in any portion of 
the British Empire. But the way is decidedly 
roughened for the Jew elsewhere. The Briton is 
honored, especially in times of peace, in most regions 
of the world for his connection with so magnificent 
a political structure, but for that very reason his 
political loyalty is the more emphasized in his own 
mind and scrutinized by citizens of other political 
units. <A Jew identified with so insignificant a 
power as an independent Palestinian state must for- 
ever be, would, in many lands and on many occa- 
sions, be in a far more advantageous position when 
a resident of an outlying nation, than if he were 
recognized as a Briton. The anticipated depend- 
ence of a new Palestine upon British sovereignty 
thus fails to relieve the embarrassment of Zionism ; 
it would seem rather to compound it.” 


Issue of August 27, 1921. 


LXXVI. 


America’s Jewish Enigma—Louis 
Marshall 


CMETHING of an enigma is Louis Marshall, 
whose name heads the list of organized Jewry in 
America, and who is known as the arch-protester 
against most things non-Jewish. He is head of 
nearly every Jewish movement that amounts to any- 
thing, and he is chief opponent of practically every 
non-Jewish movement that promises to amount to 
something. Yet he is known mostly as a name—and 
not a very Jewish name at that. 

It would be interesting to know how the name of 
“Marshall” found its way to this Jewish gentleman. 
It is not a common name, even among Jews who 
change their names. Louis Marshall is the only 
“Marshall” listed in the Jewish Encyclopedia, and 
the only Jewish “Marshall” in the index of the pub- 
lications of the American Jewish Historical Society. 
In the list of the annual contributors to the Ameri- 
can Jewish Committee are to be found such names 
aS Marshutz, Mayer, Massal, Maremort, Mannheim- 
er, Marx, Morse, Mackler, Marcus, Morris, Mosko- 
witz, Marks, Margolis, Mareck—but only one “Mar- 
shall,” and that is Louis. Of any other prominent 
Jew it may be asked, “Which Straus?” “Which Un- 
termeyer?” »©.“Which Kahn?” ‘Which Schiff?”— 
but never, “Which Marshall?” for there is only one. 

This in itself would indicate that Marshall is not 
a Jewish name. It is an American, or an Anglo- 
Saxon name transplanted into a Jewish family. But 
how and why are questions to which the public as 
yet have no answer. 

Louis Marshall is head of the American Jewish 
Committee, and the American Jewish Committee is 
head of all official Jewish activity in the United 
States. 

As head of the committee, he is also head of the 
executive committee of the New York Kehillah, an 


180 THE INTERNATIONAL JEW 


organization which is the active front of organized 
Jewry in New York, and the center of Jewish propa- 
ganda for the United States. The nominal head of 
the Kehillah is Rabbi Judah L. Magnes, a brother-in- 
law of Louis Marshall. Not only are the American 
Jewish Committee and the Kehillah linked officially 
(see chapter 33, Volume II, reprint of this series), 
but they are linked domestically as well. 

Louis Marshall was president of all the Jewish 
Committees of the world at the Versailles Peace 
Conference, and it is charged now, as it has been 
charged before, that the Jewish Program is the only 
program that went through the Versailles confer- 
ence as it was drawn, and the so-called League of 
Nations is busily carrying out its terms today. A 
determined effort is being made by Jews to have the 
Washington Conference take up the same matter. 
Colonel House was Louis Marshall’s chief aid at 
Paris in forcing the Jewish program on an unwill- 
ing world. 

Louis Marshall has appeared in all the great Jew- 
ish cases. The impeachment of Governor Sulzer was 
a piece of Jewish revenge, but Louis Marshall was 
Sulzer’s attorney. Sulzer was removed from the of- 
fice of governor. The case of Leo Frank, a Jew, 
charged with the peculiarly vicious murder of a 
Georgia factory girl, was defended by Mr. Marshall. 
It was one of those cases where the whole world is 
whipped into excitement because a Jew is in trouble. 
It is almost an indication of the racial character of 
a culprit these days to note how much money is 
spent for him and how much fuss is raised concern- 
ing him. It seems to be a part of Jewish loyalty 
to prevent if possible the Gentile law being enforced 
against Jews. The Dreyfus case and the Frank case 
are examples of the endless publicity the Jews se- 
cure in behalf of their own people. Frank was re- 
prieved from the death sentence, and sent to prison, 
after which he was killed. That horrible act can be 
traced directly to the state of public opinion which 
was caused by raucous Jewish publicity which 
stopped at nothing to attain its ends. To this day 


AMERICA’S JEWISH ENIGMA—LOUIS MARSHALL 181 


the state of Georgia is, in the average mind, part of 
an association of ideas directly traceable to this 
Jewish propaganda. Jewish publicity did to Geor- 
gia what it did to Russia—grossly misrepresented it, 
and so ceaselessly as to create a false impression 
generally. It is not without reason that the Ku 
Klux Klan was revived in Georgia and that Jews 
were excluded from membership. 

Louis Marshall is chairman of the board and of the 
executive committee of the Jewish Theological 
Seminary of America, whose principal theologian, 
Mordecai M. Kaplan, is the leading exponent of an 
educational plan by which Judaism can be made to 
supersede Christianity in the United States. Under 
cover of synagogal activities, which he knows that 
the well known tolerance of the American people 
will never suspect, Rabbi Kaplan has thought out 
and systematized and launched a program to that 
end, certainly not without the approval of Mr. Mar- 
shall. 

Louis Marshall is not the world leader of Jewry, 
but he is well advanced in Jewry’s world counsel, 
as is seen by the fact that international Jewry re- 
ports to him, and also by the fact that he headed the 
Jews at the “kosher conference”’—as the Versailles 
assemblage was known among those on the inside. 
Strange things happened in Paris. Mr. Marshall 
and “Colonel” House had affairs very well in hand 
between them. President Wilson sent a delegation 
to Syria to find out just what the contention of the 
Syrians was against the Jews, but that report has 
never seen the light of day. But it was the easiest 
thing imaginable to keep the President informed as 
to what the Jews of New York thought (that is, the 
few who had not taken up their residence in Paris). 
For example, this prominent dispatch in the New 
York Times of May 27, 1919: 

“Wilson Gets Full Report of Jewish Protest 

Here. 
“Copyright, 1919, by the New York Times Co. 
“By Wireless to The New York Times. 


182 THE INTERNATIONAL -JEW 


“Paris, May 26.—Louis Marshall, who has 
siicceeded Judge Mack as head of the Jewish 
Committee in Paris, was received by President 
Wilson this afternoon, and gave him a long ca- 
bled account of the Jewish mass meeting recent- 
ly held in Madison Square Garden, including 
the full text of the resolutions adopted at the 
meeting . . . . and editorial comment in 
The Times and other papers . . A is 
When Russia fell, Louis Marshall hailed it with 

delight. The New York Times begins its story on 
March Os Loe: 

“Hailing the Russian upheaval as the greatest 
world event since the French Revolution, Louis Mar- 
shall in an interview for the New York Times last 
night said”—a number of things, among which was 
the statement that the events in Russia were no sur- 
prise. Of course they were not, the events being of 
Jewish origin, and Mr. Marshall being the recipient 
of the most intimate international news. 

Even the new Russian revolutionary government 
made reports to Louis Marshall, as is shown by the 
dispatch printed in the New York Times of April 3, 
1917, in which Baron Gunzburg reports what had 
been done to assure to the Jews the full advantage 
of the Russian upheaval. 

This glorification of the Jewish overthrow of Rus- 
Sia, it must be remembered, occurred before the 
world knew what Bolshevism was, and before it real- 
ized that the revolution meant the withdrawal of 
the whole eastern front from the war. Russia was 
simply taken out of the war and the Central Powers 
left free to devote their whole attention to the west- 
ern front. One of the resulting necessities was the 
immediate entrance of America into the conflict, and 
the prolongation of the hostilities for nearly two 
more years. 

As the truth became known, Louis Marshall first 
defended, then explained, then denied—his latest 
position being that the Jews are against Bolshevism. 
Ife was brought to this position by the necessity of 





AMERICA’S JEWISH ENIGMA—LOUIS MARSHALL 183 


meeting the testimony of eye-witnesses as given to 
congressional investigation committees. This testi- 
mony came from responsible men whom even Mr. 
Marshall could not dispose of with a wave of his 
hand, and as time has gone on the testimony has in- 
creased to mountainous proportions that Bolshev- 
ism is Jewish in its origin, its method, its personnel 
and its purpose. Herman Bernstein, a member of 
Mr. Marshall’s American Jewish Committee, has 
lately been preparing American public opinion for a 
great anti-Semitic movement in Russia. Certainly, 
it will be an anti-Semitic movement, because it will 
be anti-Bolshevist, and the Russian people, having 
lived with the hybrid for five years, are not mistaken 
as to its identity. 

During the war, Mr. Marshall was the arch- 
protester. While Mr. Baruch was running the war 
from the business end (‘TI probably had more power 
than perhaps any other man did in the war; doubt- 
less that is true’), Mr. Marshall was running an- 
other side. We find him protesting because an army 
officer gave him instructions as to his duties as a 
registration official. It was Mr. Marshall who com- 
plained to the Secretary of War that a certain camp 
contractor, after trying out carpenters, had adver- 
tised for Christian carpenters only. It was to the 
discrimination in print that My. Marshall chiefly ob- 
jected, it may be surmised, since it is the policy 
of his committee to make it impossible, or at least 
unhealthy, to use print to call attention to the Jew. 

It was Mr, Marshall who compelled a change in 
the instructions sent out by the Provost Marshal 
General of the United States Army to the effect that 
“the foreign-born, especially Jews, are more apt to 
malinger than the native-born.” It is said that a 
Jewish medical officer afterward confirmed this part 
of the instruction, saying that experience proved it. 
Nevertheless, President Wilson ordered that the 
paragraph be cut out. 

It was Mr. Marshall who compelled the revision of 
the Plattsburg Officers’ Training Manual, That val- 


184 THE INTERNATIONAL JEW 


uable book rightly said that “the ideal officer is a 
Christian gentleman.” Mr. Marshall wrote, wired, 
demanded, and the edition was changed. It now 
reads that “the ideal officer is a courteous gentle 
nan,” a big drop in idealism. 

There was nothing too unimportant to draw forth 
Mr. Marshall’s protest. To take care of protests 
alone, he must have a large organization. 

And yet with all this high-tension pro-Jewish ac- 
tivity, Mr. Marshall is not a self-advertising man, as 
is his law partner, Samuel Untermyer, who has 
been referred to as the arch-inquisitor against the 
Gentiles. Marshall is a name, a power, not so much 
a public figure. 

As an informed Jew said about the two men: 

“No, Marshall doesn’t advertise himself like Sam, 
and he has never tried to feature himself in the news- 
papers for personal reasons. Outside his profes- 
sional life he devotes himself exclusively to religious 
affairs.” That is the way the American Jew likes 
to describe the activities referred to above—“reli- 
gious affairs.” We shall soon see that they are poli- 
tical affairs. 

Mr. Marshall is short, stocky, and aggressive. 
Like his brother-in-law, Rabbi Magnes, he works on 
the principle that “the Jew can do no wrong.” Tor 
many years Mr. Marshall has lived in a four-story 
brownstone house, of the old-fashioned type, with a 
erilled door, in Hast Seventy-second street. This is 
an old-time “swell” neighborhood, once almost whol- 
ly occupied by wealthy Jews. It was as close as they 
could crowd to the choice Fifth Avenue corners, 
which had been pre-empted by the Vanderbilts, the 
Astors, and other rich families. 

That Mr. Marshall regards the whole Jewish pro- 
gram in which he is engaged, not in its religious as- 
pect alone, but in its world-wide political aspect, 
may be judged from his attitude on Zionism. Mr. 
Marshall wrote in 1918 as follows: 

“T have never been identified and am not now in 
any way connected with the Zionist organization. | 


AMERICA’S JEWISH ENIGMA—LOUIS MARSHALL = 185 


have never favored the creation of a sovereign Jew- 
ish state.” 

BUT— 

Mr. Marshall says, “Let the Zionists go on. Don’t 
interfere with them.” Why? He writes: 

“Zionism is but an incident of a far-reaching plan. 
It is merely a convenient peg on which to hang a 
powerful weapon. All the protests that non-Zionists 
may make would be futile to affect that policy.” 

He says that opposition to Zionism at that time 
would be dangerous. “I could give concrete exam- 
ples of a most impressive nature in support of what 
I have said. I am not an alarmist, and even my 
enemies will give me credit for not being a coward, 
but my love for our people is such that even if I 
were disposed to combat Zionism, I would shrink 
from the responsibilities that might be entailed were 
I to do so.” 

And in concluding this strange pronouncement, 
he says: 

“Give me the credit of believing that I am speak- 
ing advisedly.” 

Of course, there is more to Zionism than appears 
on the surface, but this is as close as anyone can 
come to finding a Jewish admission on the subject. 

If in this country there is apprehension over the 
Jewish Problem, the activities of Louis Marshall 
have been the most powerful agents to evoke it. His 
propagandas have occasioned great resentment in 
many sections of the United States. His opposition 
to salutary immigration laws, his dictation to book 
and periodical publishers, as in the recent case of 
G. P. Putnam’s Sons, who modified their publishing 
program on his order; his campaign against the use 
of “Christological expressions” by Federal, State 
and municipal officers; all have resulted in alarming 
the native population and harming the very cause he 
so indiscreetly advocates. 

That this defender of “Jewish rights,” and restless 
advocate of the Jewish religious propaganda, should 
make himself the leader in attacking the religion of 
the dominant race in this country, in ridiculing 


186 THE INTERNATIONAL JEW 


Sunday laws and heading an anti-Christianity cam- 
paign, seems, to say the least, inconsistent. 

Mr. Marshall, who is regarded by the Jews as their 
greatest “constitutional” lawyer, since the decline 
of Edward Lauterbach (and that is a tale!) origi- 
nated, in a series of legal arguments, the contention 
that “this is not a Christian country nor a Christian 
government.” This argument he has expounded in 
many writings. He has built up a large host of fol- 
lowers among contentious Jews, who have elaborat- 
ed on this theme in a variety of ways. It is one of 
the main arguments of those who are endeavoring 
to build up a “United Israel” in the United. States. 

Mr. Marshall maintains that the opening of de- 
liberative assemblies and conventions with prayer is 
a “hollow mockery”; he ridicules “the absurd phrase 
‘In the name of God, Amen,’ ” as used in the begin- 
ning of wills. He opposes Sunday observance legis- 
lation as being “the cloak of hypocrisy.” He advo- 
cates “crushing out every agitation which tends to 
introduce into the body politic the virus of religious 
controversy.” 

But Mr. Marshall himself has spent the last twen- 
ty years of his life in the “virus of religious contre- 
versy.” - A few of his more impertinent interferences 
have been noted above. These are, in the Jewish 
phrase, “religious activities” with a decidedly polit- 
ical tinge. 

The following Magi yivacs are quoted from the con- 
tentions of Mr. Marshall, published in the Menorah 
Journal, the official organ of the Jewish Chautau- 
qua, that the United States is not a Christian 
country: 

IS OURS A CHRISTIAN GOVERNMENT? 
BY LOUIS MARSHALL 

When, in 1892, Mr. Justice Brewer, in render- 

ing the decision of the Supreme Court of the 

United States in the case of the Church of the 

Holy Trinity against the United States (144 

U.S. 457), which involved an interpretation of 

the Alien Labor Law, indulged in the obiter re- 

mark that “this is a Christian nation,” a subject 


AMERICA’S JEWISH ENIGMA—LOUIS MARSHALL 


was presented for the consideration of thought- 
ful minds which is of no ordinary importance. 

The dictum of Mr. Justice Story in Vidal 
against Girard’s Executors (2 How. U.S., 198), 
to the effect that Christianity was a part of the 
common law of Pennsylvania, is also relied 
upon, but is not an authoritative judicial de- 
termination of that proposition. The remark 
was not necessary to the decision. 

The remarks of Mr. Justice Brewer, to which 
reference has already been made, were also un- 
necessary to the decision rendered by the court. 

The fact that oaths are administered to wit- 
nesses, that the hollow mockery is pursued of 
opening deliberative assemblies and conventions 
with prayer, that wills begin with the absurd 
phrase, “‘In the name of God, Amen,” that gigan- 
tic missionary associations are in operation to 
establish Christian missions in every quarter of 
the globe, were also instanced. But none of 
these illustrations affords any valid proof in 
support of the assertion that “this is a Christian 
nation.” 

Our legislation relative to the observance of 
Sunday is such a mass of absurdities and in- 
consistencies that almost anything can be predi- 
cated thereon except the idea that our legisla- 
tors are impressed with the notion that there is 
anything sacred in the day. According to the 
views of any section of the Christian church, the 
acts which I have enumerated as permitted 
would be regarded as sinful. Their legality in 
the eye of the law is a demonstration that the 
prohibitory enactments relating to Sunday are 
simply police regulations, and it should be the 
effort of every good American citizen to liberal- 
ize our Sunday legislation still more, so that it 
shall cease to be the cloak of hypocrisy. 

As a final resort, we are told by our oppo- 
nents that this is a Christian government be- 
cause the majority of our citizens are adherents 
of the Christian faith; that this is a government 


187 


188 TIIE INTERNATIONAL JEW 


of majorities, because government means force 
and majorities represent the preponderance of 
strength. This is a most dangerous doctrine 


If the Christianity of the United States is to be 
questioned, the last person to initiate the inquiry 
should be a member of that race which had no hand 
in creating the Constitution or in the upbuilding of 
the country. If Christian prayers in public are a 
hollow mockery, and Sunday laws unreasonable, the 
last person in the world to oppose them should be 
a Jew. 

Mr. Marshall has the advantage of being an Amer- 
ican by birth. He was born in Syracuse, New York, 
in 1856, the son of Jacob and Zilli Marshall. After 
practicing law in Syracuse, he established himself 
in New York, became a Wall Street corporation law- 
yer, and his native country has afforded him gener- 
ous means to win a large fortune. 

The question arises whether it is patriotic for Mr. 
Marshall to implant into the minds of his foreign- 
born co-religionists the idea that this is not a Chris- 
tian country, that. Sunday laws should be opposed, 
and that the manners and customs of the native- 
born should be scorned and ridiculed. The effect has 
been that thousands of immigrant Jews from East- 
ern Europe are persistently violating Sunday laws 
in the large industrial centers of the country, that 
they are haled to court, lectured by judges, and 
fined. American Jews who are carrying into prac- 
tice the teachings of Mr. Marshall and his followers 
are reaping the whirlwind of a natural resentment. 

Mr. Marshall was the leader of the movement 
which led to the abrogation of the treaty between 
the United States and Russia. Whenever govern- 
ment boards or committees are appointed to investi- 
gate the actions, conduct or conditions of foreign- 
born Jews, great influences are immediately exerted 
to have Mr. Marshall made a member of such bodies 
to “protect” the Jewish interests. 

As head of millions of organized Jews in the 
United States, Mr. Marshall has invariably wielded 


AMERICA’S JEWISH ENIGMA—LOUIS ‘MARSHALL = 189 


this influence by means of a campaign of “protests,” 
to silence criticisms of Jewish wrongdoing. He thus 
protested when testimony was made before the 
Senate Sub-Committee in Washington, in 1919, that 
the Jewish East Side of New York was the hotbed 
of Bolshevism. Again he protested to Norman Hap- 
cood against the editorial in Harper’s Weekly, criti- 
cising the activities of Jewish lobbyists in Wash- 
ington. 

Mr. Marshall describes himself in “Who’s Who” as 
a leader in the fight.for the abrogation of the treaty 
with Russia. That was a distinct interference in 
America’s political affairs and was not a “religious 
activity” connected with the preservation of “Jew- 
ish rights” in the United States. The limiting ex- 
pression “in the United States” is, of course, our 
own assumption. It is doubtful if Mr. Marshall 
limits anything to the United States. He is a Jew 
and therefore an internationalist. He is ambassa- 
dor of the “international nation of Jewry” to the 
Gentile world. 

The pro-Jewish fights in which Mr. Marshall has 
been engaged in this country make a considerable 
list: 

He fought the proposal of the Census Bureau to 
enumerate Jews as a race. As a result, there are 
no official figures, except those prepared by the 
American Jewish Committee, as to the Jewish popu- 
lation of the United States. The Census has them 
listed under a score of different nationalities, which 
is not only a non-descriptive method, but a deceptive 
one as well. Ata pinch the Jewish authorities will 
admit of 3,500,000 Jews in the United States. The 
increase in the amount of Passover Bread required 
would indicate that there are 6,000,000 in the United 
States now! But the Government of the United 
States is entirely at sea, officially, as to the Jewish 
population of this country, except as the Jewish 
government in this country, as an act of courtesy, 
passes over certain figures to the government. The 
Jews have a “foreign office” through which they deal 
with the Government of the United States. 


190 THE INTERNATIONAL JEW 


Mr. Marshall also fought the proposed naturaliza- 
tion laws that would deprive “Asiatics” of the privi- 
lege of becoming naturalized citizens. This was 
something of a confession! 

Whenever there were extradition cases to be 
fought, preventing Jewish offenders from being ex- 
tradited, Mr. Marshall was frequently one who as- 
sisted. This also was part of his “religious activi- 
ties,” perhaps. 

He fought the right of the United States Govern- 
ment to restrict immigration. He has appeared 
oftener in Washington than any other Jew on this 
question. 

In connection with this, it may be suggested to 
Mr. Marshall that if he is really interested in up- 
holding the law of the land and restraining his own 
people from lawless acts, he could busy himself with 
profitable results if he would look into the smug- 
gling of Jews across the Mexican and Canadian 
borders. And when that service is finished, he 
might look into the national Jewish system of boot- 
legging which, as a Jew of “religious activities,” he 
should be concerned to break up. 

Louis Marshall is leader of that movement which 
will force the Jew by law into places where he is not 
wanted. The law compelling hotel keepers to permit 
Jews to make their hotels a place of resort if they 
want to, has been steadily pushed. Such a law is 
practically a Bolshevik order to destroy property, 
for it is commonly known what Jewish patronage 
does for public places. Where a few respectable 
Jews are permitted, the others flock. And when one 
day they discover that the place they “patronize” is 
becoming known as “a Jew hotel” or “a Jew club,” 
then all the Jews abandon it—but they cannot take 
the stigma with them. The place is known as “a 
Jew place,” but lacks both Jew and Gentile patron- 
age as a result. 

When Louis Marshall succeeded in compelling by 
Jewish pressure and Jewish threats the Congress of 
the United States to break the treaty with Russia, 
he was laying a train of causes which resulted in a 


AMERICA’S JEWISH ENIGMA—LOUIS MARSHALL “191 


prolongation of the war and the utter subjugation of 
Russia. Russia serves the world today as a living 
illustration of the ruthlessness, the stupidity and 
the reality of Jewish power—endless power, fanati- 
cally mobilized for a vengeful end, but most stupid- 
ly administered. Does Mr. Marshall ever reflect on 
the grotesque stupidity of Jewish leadership? 

It is regretted that space does not permit the pub- 
lication here of the correspondence between Mr. Mar- 
shall and Major G. H. Putnam, the publisher, as set 
forth in the annual report of the American Jewish 
Committee. It illustrates quite vividly the methods 
by which Mr. Marshall secures the suppression of 
books and other publications which he does not like. 
Mr. Marshall, assisted by factors which are not men- 
tioned in his letter, procured the suppression of the 
Protocols, after the house of Putnam had them ready 
to publish, and procured later the withdrawal of a 
book on the Jewish Question which had attracted 
wide attention both here and in England. 

Mr. Marshall apparently has no confidence in “ab- 
surdities” appearing absurd to the reader, nor of 
“lies” appearing false; but he would constitute him- 
self a censor and a guide of public reading, as well 
as of international legislation. If one might hazard 
a guess—Mr. Marshall’s kind of leadership is on the 
wane. 





Issue of November 26, 1921. 


James Russell Lowell always declared “that 
he was of Jewish extraction and proud of his 
ancestry.” 

If anybody has achieved an exceptionally high 
grade in a difficult course, he or she was probably 
Jewish—Syracuse Jewish Monthly. 


LXXVIf. 


The Economic Plans of International 
Jews 


T HE strength of Jewish money is in its interna- 
tionalism. It stretches a chain of banks and 
centers of financial control across the world, and 
plays them on the side of the game that favors 
Judah. This center was, and for the moment is, in 
Germany, at Frankfort-on-the-Main, but feverish 
anxiety now accompanies the fear that it may have 
to be moved. Destiny is overtaking the Jewish 
World Power. The gold which is their god—“the 
God of the living” is what they call their gold—is 
being brought overseas on every available ship and 
locked up in the vaults of Jewish bankers in North 
and South America, not to enrich this hemisphere 
but to mobilize Jewish financial power for any des- 
perate stroke. Financial Jewry is afraid. It has a 
right to be afraid. Its conscience, still bloody from 
the war whose gains have not yet stopped, is in a 
troubled state. 

Single Jewish banking houses in any country, 
however great such banks should grow, would be no 
menace. In spite of the fact that the richest bank- 
ers in the world are Jews, aS mere bankers in their 
several countries they would not occasion alarm. 
In straight out-and-out banking, the Jew is not a 
success. The Rothschilds were never bankers in a 
proper sense; they were money-lenders to nations 
whose representatives they had corrupted to seek 
the loans. They did business precisely on the plane 
of the money-lender in the side street who induces 
the rich man’s son to borrow a large sum, know- 
ing that the father will pay. That is scarcely 
banking. Brains of that sort may “get” money, 
but will not “make” money. The deposit banking of 
the world is not done in Jewish banks anyway, even 
Jewish depositors preferring banks which are man- 
aged by non-Jews. 

It is not, therefore, the success of the individual 


194 THE INTERNATIONAL JEW 


Jewish banking house that concerns us. Flabby- 
minded non-Jews who have been blinded by pro-Jew- 
ish propaganda find difficulty in seeing that point. 
They say that the individual Jewish business man 
has as much right to his business success as has 
anyone else. Which is a perfect Jewish platitude! 
Certainly he has. Who ever stated that he had not? 
But when you are dealing with a world chain of 
financial consulates, all of them linking up in a 
world system, none of them to be regarded as Amer- 
ican banks, or British banks, or French banks, or 
Italian banks, or German banks, but all of them 
members of the Jewish World Banking System, you 
are obviously not dealing with individuals who are 
trying to make a living. You are then dealing with 
a mighty force for good or ill, and thus far, sad truth 
to know, the ill is mountainous in comparison. 

Nor does this Jewish banking system require 
that in each country a Jewish house be the most im- 
portant. It is not the wealth and importance of 
single houses, but the wealth and importance of the 
world chain, that gives the strength. Kuhn, Loeb & 
Company is far from being the most important 
financial house in the United States, but with its 
foreign connections, all Jewish, it takes on a new 
aspect. Kuhn, Loeb & Company is far from being 
the most important banking house in the United 
States, and yet it was an idea that came out of 
Kuhn, Loeb & Company’s office that now dominates 
the monetary system of the United States. Paul 
Warburg, a German Jew, scion of the Jewish world 
banking group, is boosted into undue prominence 
and power through the pressure of banker-bought 
prestige in government circles. It is his connec- 
tions—Jewish ones—that count. 

The Warburg idea in the United States, dove- 
tailing with the Sterns, the Furstenbergs, the Son- 
nenschiens and the Sassoons and Samuels and 
Bleichroeders overseas, was something to wonder 
at. Jewish bankers ran this war as they have run 
every great war. No informed Jew will deny that. 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS 195 


Most informed Jews have boasted of it as indicating 
the importance of their people. Above the nations at 
war was an international financial committee, all 
Jewish, looking down upon all the ruction and blood 
as serenely as American baseball league directors 
look down upon a pennant series. Separated, each 
man tied to his country by ties of undivided nation- 
alistic loyalty, none of these would have amounted 
to much. United, as a _ super-national financial 
board, knowing the secrets of a!l the nations, con- 
ferring one with another in all sorts of ways, even 
during the hardest days when all communication 
between countries was supposed to be locked by war, 
deciding the duration of the war and the hour of so- 
called peace, these groups constitute a danger which 
no one doubts after once having clearly seen it. 

Men who can thus manipulate money in time of 
war can do so in time of peace. The United States is 
living under some of that peace manipulation now. 

The reader of the Protocols is much impressed by 
the financial notes that are sounded throughout 
their proposals. The Jewish defense against the 
Protocols, that they were written by a criminal or 
madman, is intended only for those who have not 
read the Protocols, or who have overlooked the 
financial plans they offer. Madmen and criminals 
do not coolly dissect one money system and invent 
another, as do the Protocolists. 

It will be worth while, in view of the sidelights 
that these articles have thrown on the money ques- 
tion, to recall some of the forecasts and plans made 
in these most remarkable documents which have 
been attributed to the Wise Men of Zion, the world 
leaders of the inner council. 

“When we sink, we become a revolutionary pro- 
letariat, the subordinate officers of the revolution- 
ary party; when we rise, there rises also our 
terrible power of the purse.” So wrote the great 
Jewish Zionist leader, Theodor Herzl, in his work, 
“Ay Jewish. State, (p. 23); 9 Its .preciselye than 
union of revolutionary tendencies and _ financial 


196 THE INTERNATIONAL JEW 


power that the world is facing now. Look at Russia, 
and look at the people who swarmed at Versailles 
and made the Peace Treaty. The Peace Treaty was 
written by financiers; it is the bill presented, not 
to a beaten foe, but to the world. Very few people 
have ever read it; but its operation is evident every- 
where. The Jewish bankers the world over are 
shoveling in the gold. 
Protocol VI is interesting in this connection: 

“We shall soon begin to establish huge mo- 
nopolies, colossal reservoirs of wealth, upon 
which even the big Gentile properties will be 
dependent to such an extent that they will all 
fal, together with the government credit, on 
the day following the political catastrophe.” 
Although these words were written with Hurope 

in view (the United States not yet having been 
Judaized) their import is clear. At the present 
moment the number of business concerns in the 
hands of Jewish creditors, through “loans,” is very 
large. The Jewish idea in business is to “borrow,” 
instead of making the business stand on its own feet. 
The trail of that idea is seen all over our land to- 
day. 

“At the same time it is necessary to encour- 
age trade and industry vigorously, and espe- 
cially speculation, the function of which is to 
act as a counterpoise of industry. Without 
speculation, industry will cause private wealth 
to increase and tend to improve the position of 
agriculture by freeing the land from indebted- 
ness for loans by the land banks. Jt is neces- 
sary for industry to deplete the land both of 
laborers and capital, and, through speculation, 
transfer all the money in the world into our 
Ande.) sae 

“To destroy Gentile industry, we shall, as an 
incentive to this speculation, encourage among 
the Gentiles a strong demand for luxuries, all- 
enticing luxuries.” 

There is the Idea—Extravagance and Debt sup- 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS 197 


port the Jewish money-lender’s power. He does not 
lend to build industry, but to drain it. Independent 
industrial or agricultural wealth menaces his rule. 
Industry must be curbed by speculation; specula- 
tion must be encouraged by extravagance; an in- 
dustrious people soon works itself free of its debt 
slavery; therefore invent new excitements to keep 
it in debt. Entice people from the farms, and so 
forth, and so forth, all which devices are now well 
known to the world. 

“We will force wp wages, which, however, 
will be of no benefit to workers, for we will at 
the same time cause a rise in the price of prime 
necessities, pretending that this is due to the 
decline of agriculture and cattle raising. We 
will also artfully and deeply undermine the 
sources of production by instilling in the work- 
men ideas of anarchy and encourage them in the 
use of alcohol. ....” 

That wages were forced up, that they were of 
little profit to the workers, that prices did rise, that 
the above excuses were given, that anarchistic ideas 
now being circulated among the workers are Jewish 
and are circulated by Jews, that the illicit liquor 
business (as once was the legal liquor business) is 
entirely in the hands of Jews—these things every- 
one knows to be true. 

The Protocols have been in non-Jewish knowl- 
edge since 1896., The British Museum has possessed 
a copy since 1906. Were they written by a prophet 
who foresaw, or by a power that foreordained? 

The Jewish World Program is shown in these 
Protocols to be largely dependent on the false 
economic ideas it can induce the governments and 
peoples to accept. The false economic ideas—not 
only false, but cruelly deceptive and impossible— 
which are being sown among the masses of the 
people are the counterpart of the other false 
economic propaganda being sown in the upper cir- 
cles of banking and government. 

Jewish economic ideas are quite different from 


198 THE INTERNATIONAL JEW 


the ones which Jewish thinkers put out for others 
to follow. 

Jewish bankers know better than anyone else the 
utter falsity of the present system, but they profit 
by that falsity, and they are ruining non-Jewish 
rule by that falsity, and they are establishing Judah 
by that falsity, and they will try to maintain that 
falsity until it brings the inevitable collapse, after 
which they hope to reorganize the world on Jewish 
monetary principles. So, at least, the Protocols 
indicate. This bad régime is for the so-called Gen- 
tile period only. 

The temporary nature of the present Jewish sys- 
tem, and the destruction it is meant to work in the 
world, is shown in the Third Protocol, where, after 
discussing ways and means to make the lower classes 
hate the well-to-do, it says: 

“This hostility will be still more accentuated 
as the result of crises which will close stock 
exchange operations‘and stop the wheels of in- 
dustry. Having organized such a general eco- 
nomic crisis by all the underground means 
available to us, and thanks to the assistance of 
gold, all of which is in our hands, we will throw 
whole crowds of workingmen into the streets 
simultaneously in all the countries of Hurope. 
These crowds will gladly shed the blood of those 
whom they, in the simplicity of their ignorance, 
have envied since childhood and whose property 
they will then be able to loot.” 

All this, as the world knows, has occurred in 
Kurope. The weapons first used were economic. The 
subjection of the people, the revolution, was first 
economic. The Jewish program profited by the spt 
which Jewish ideas had been able to make between 
the upper and lower classes of “Gentile” society. 
“Divide and Rule,” is the Jewish motto, as quoted 
in the Protocols. ‘Divide the working class from 
the directing class. Divide the Catholic and Protes- 
tant churches.” In brief, divide Christendom on 
economic, creedal, social and racial lines, while the 
Jew remains a solid body, able because of his 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS 199 


solidarity to handle a divided world. And this plan 
has succeeded. Out of the disorder of the World 
War look how high the government of Judah has 
been placed in Russia, Austria, Germany, France, 
Italy, England and in the United States. 

All the Jewish bankers are still in Russia. It 
was only the non-Jewish bankers who were shot and 
their property confiscated. Bolshevism has not 
abolished Capital, it has only stolen the Capital of 
the “Gentiles.” And that is all that Jewish social- 
ism or anarchism or Bolshevism is designed to do. 
Every banker who is caricatured with dollar marks 
on his clothes is a “Gentile” banker. Every capi- 
talist publicly denounced in Red parades is a “Gen- 
tile” capitalist. Every big strike—railroad, steel, 
coal—is against “Gentile” industry. That is the 
purpose of the Red movement. It is alien, Jewish 
and anti-Christian. 

Now, one of the interesting points about the 
Jewish financial scheme for the future as shown in 
the Protocols is the way in which it contrasts with 
the financial scheme which the Jewish groups now 
favor. As before stated, what the Protocolists now 
advise is not what they will adopt when their present 
- advice has worked its hoped-for results. 

The Protocols which detail the future financial 
plan of Jewish control are numbered XX and XXI. 
Protocol XX opens thus: 

“Today we will speak of the financial pro- 
gram, the discussion of which I have postponed 
to the close of my report as it is the most dif- 
ficult, decisive and concrete of our plans.” 

Throughout the recital the Protocolist harks 
back to the old (our present) financial system, and 
some of his remarks are worth transcribing here: 

“You know that the gold standard destroyed 
the governments that accepted it, for it could 
not satisfy the demand for currency, especially 
as we removed as much gold as possible from 
circulation.” 

Whether the first statement is true remains to be 
seen; the others are demonstrably true. The gold 


200 THE INTERNATIONAL JEW 


in the ground and the gold that is money is under 
Jewish control, and they withdraw it when they 
will. 

The stupid so-called “Gentile” says, “Why should 
they withdraw it? They cannot make any money 
that way!” Once again remember the distinction: 
it is not a matter of “making” money but of “get- 
ting” it; panics are more quickly profitable than is 
a long period of prosperity for men whose com- 
modity is money. Indeed, men who deal in money 
as a commodity and on the Jewish plan, lose their 
prestige if prosperity continues too long. The 
banker who is a banker, who lives to serve industry 
and the community—he profits by prosperity, but 
not so the money sharks. 

“We created economic crises for the Gentiles 
by the withdrawal of money from circulation. 
Mass capital stagnated, money was withdrawn 
from use by the various governments, and they 
in turn were obliged to turn back to the capi- 
talists for loans. Such loans naturally em- 
barrassed the governments, owing to the pay- 
ment of interest charges, and made them sub- 
servient to the capitalists. ....” 

The withdrawal of money from circulation will 
create panics; everyone knows that. Such with- 
drawal of money is within the decision of a very 
small group of men. Here in the United States we 
have been for a long fifteen months witnessing such 
a withdrawal and its effects. The word went by 
wire across the land, setting a date. On that date 
values began to crash all over the country, and 
honest bankers tried to help, while others who knew 
the game profited hugely. As shown in the last ar- 
ticle, money was withdrawn from legitimate use, 
that it might be lent to money speculators at six 
per cent, who in turn lent it to desperate people at 
rates as high as 30 per cent. 

No intelligent person will attempt to explain 
such events on the ground of natural law or of hon- 
est practice. These things occurred in this country 
within recent days. It is the “elastic” system, you 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS 201 


know, with the public as a monkey on one end of the 
“elastic.” A splendid idea, no doubt, if administered 
by the non-Jewish method of doing the greatest pos- 
sible good to the greatest number, but a deliberate 
assassination of life and property as it has been 
administered. 

The Protocolists then pay their respects to gov- 
ernmental finance with the keenness that is well 
justified : 

“Owing to methods allowed by irresponsible 
Gentile governments, their treasuries became 
empty. Then came the period of contracting 
loans and using up the assets that remained. 
This brought all the Gentile governments to 
bankruptcy.” | 
As operating groups, the governments are bank- 

rupt now. Only their power of confiscation keeps 
them up. The United States, commonly referred to 
as the richest country in the world, is just as poor 
aS a government as is any other. It has nothing; it 
is in debt and borrowing. And its creditors are 
constantly discounting their obligations and are 
putting it into worse hands than ever. Even the 
Liberty ‘Bonds are almost passed out of the hands 
of the people into the hands of Jewish fiscal agents 
who “get” money out of the necessities of the peo- 
ple who sell and out of the necessities of the govern- 
ment which borrowed. And if all signs do not fail, 
we shall one day be hearing in Congress pleas for 
special legislation in behalf of “the poor bond- 
holders.” It is to be hoped when that day comes, 
some one will have mettle enough to stand up and 
declare who the “poor bond-holders” are. A lst 
should be made now, for future reference. 

“Hivery loan proves government inefficiency 
and ignorance of governmental rights. Loans, 
like the sword of Damocles, hangs above the 
heads of the rulers, who, instead of placing tem- 
porary taxes on their subjects, stretch forth 
their hands and beg for charity at the hands of 
our bankers. Essentially, foreign loans are 
leeches, which in no instance can be removed 


202 THE INTERNATIONAL JEW 


from the government body until they fall off of 
their own accord or the government itself re- 
moves them. But Gentile governments, instead 
of removing them, continue to place more. They 
must perish inevitably through exhaustion by 
voluntary blood-letting.” 

This is the plainly expressed criticism of the 
Jewish World Government upon the governments of 
the nations, and the truth of it cannot be gainsaid. 
It represents a statement of common wisdom upon 
which the Jewish World Program hopes to commend 
itself to the common people. 

“Then why do not the Jewish world financiers 
help the nations out of this false financial policy?” 
Why, indeed? Jewish financiers are the inventors 
of such loans as they here describe, the barriers to 
such direct taxes as they here recommend. Listen— 
in the same page as the above: 

“You may well understand that such a pol- 
icy, although inspired by us, cannot be followed 
by us.” 

That is historically true, whether it will prove 
prophetically true or not. Compromising loans and 
interest are Jewish devices, historically Jewish. 
Practically and at present the Jew prefers not to 
borrow except in such a way as to place all business | 
risks on other people’s money while he keeps his 
own safely, and the payment of interest is an 
abomination to him. These statements of the Pro- 
tocols have at least these historical and racial con- 
firmations. 

The whole stupidity of the “Gentile” system by 
which Jewish International Financiers are enriched, 
is clearly set forth in the same XXth Protocol: 

“What is the effect of a loan, especially of a 
foreign loan, other than this? A loan is the 
issuance of government notes, pledging interest 
in proportion to the sum of borrowed capital. 
If the loan pays five per cent then in twenty 
vears the government has paid the interest in 
vain, for it is equal to the sum of the loan; in 
forty years it has paid out an amount equal to 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS. 203 


the loan twice over; and in sixty years, three 
times, while the original debt remains unpaid.” 

Extremely simple, and yet it is the most gen- 
erally ignored fact of all. 

We live in a democracy, yet loans are contracted 
that always cost more than the amount of the loan, 
and no one has a word to say about it. We Ameri- 
cans do not know how much interest we pay every 
year, and we don’t know to whom we pay it. We 
are still living under the lie that “A National Debt 
Is a National Blessing,” the most delusive doctrine 
ever promulgated. 

The amount of our National Debt is the measure 
of our enslavement to Jewish World Finance. 

The reader may observe in passing that Jewish 
apologists, John Spargo, Herman Bernstein, and 
others, say that the Protocols were put out by the 
secret police of the Russian Czarist régime. It is 
very unusual, is it not, to find the Czar’s police in- 
terested in plans to remove graft from high finance, 
and preaching doctrines exactly contrary to the es- 
tablished system? The reader will find some amuse- 
ment in searching for Russian police spies in the fur- 
ther development of the Jewish financial philosophy. 

The purpose of Protocols XX and XXTI is not to 
describe the present financial chaos in which the 
Gentiles are encouraged to continue; that system 
was described in previous Protocols; their purpose 
is rather to describe how the Jewish World Power 
plans to run things when the time comes. 

This is well worth considering, for there are por- 
tions of the plan which would be worth adopting. 
The Jewish expectation of World Rule is, of course, 
absurd, although the mass of Jews sincerely hold it. 
Their condemnation is that they regard every de- 
generacy in society as bringing them a step nearer 
their goal, which explains the great assistance they 
give to all degenerative processes. 

“When we ascend the thrones of the world, 
such financial expediencies, not being in accord 
with our interest, will be definitely eliminated.” 


204 THE INTERNATIONAL JEW 


That is the opening note. It is another version 
of the statement—“You may well understand that 
such a policy, although inspired by us, cannot be 
followed by us.” 

-What, then, did the Protocolists, looking for 
world power, propose to eliminate? 

(1) “The stock exchanges will be permanently 
suppressed, for we will not allow the prestige of our 
authority to be shaken by price fluctuations on our 
stocks. We will fix the full value legally without 
permitting any power to raise or lower it. Raising 
prices gives the pretext for lowering them—which 
was what we started with the stocks and bonds of 
the Gentiles.” 

(2) “The lawful confiscation of money in order 
to regulate its circulation.” 

(3) “We must introduce a unit of exchange 
based on the value of labor units regardless of 
whether paper or wood are used as the medium. 
We will issue money to meet the normal demands 
of every subject (citizen), adding a total sum for 
every birth and decreasing the total amount for 
every death.” 

(4) “Commercial paper will be bought by the 
government, which, instead of paying tribute on 
loans as at present, will grant loans on a business 
basis. A measure of this character will prevent the 
stagnation of money, parasitism and laziness, quali- 
ties which were useful to us as long as the Gentiles 
maintained their independence, but which are not 
desirable to us when our kingdom comes.” 

(5) “We will replace stock exchanges by great 
government credit institutions, whose functions will 
be to tax trade paper according to government reg- 
ulations. These institutions will be in such a posi- 
tion that they may market or buy as many as half 
a billion industrial shares a day.” (The reader will 
bear in mind that “police spies” of agricultural 
Russia “forged this document” in 1896. As a gen- 
tleman remarked: If this is the forgery, what must 
the original have been!—Ed.) “Thus all industrial 
undertakings will become dependent on us. You 


THE ECONOMIC PLANS OF INTERNATIONAL JEWS 205 


may well imagine what power that will give us.” 

The Protocolist now being quoted also gives his 
attention to taxation (observe again the “Russian 
police spy” doing some “forging”’). The builders of 
this plan for World Rule recognize that when the 
overturn comes they will have to be in a position 
to offer the people something extremely good in or- 
der to win their favor. This, of course, was the plan 
in Russia, although Russia presents'no parallel to 
what the Protocolists hope to do for what they call 
their “kingdom.” Russia was simply tortured in 
punishment. Russia was a passover offering. Rus- 
sia is an example of Jewish vengeance, destruction, 
rage, not of the rule which International Jewry 
hopes to put over a world economically conquered 
through its own weakness and lust. Hear then the 
taxation plan: 

(1) “When we become rulers, our autocratic gov- 
ernment, as a first principle of self-protection, will 
avoid burdening the people with heavy taxes. It 
must not forget to play the part of father and pro- 
tector. But, as government organizations are cost- 
ly, it is necessary to raise money for maintenance. 
Consequently, it is necessary to study carefully in 
this particular the problem of checks and balances.” 

(2) Kinds of taxes to be raised: (a) “The best 
method of taxation is to establish a progressive tax 
on property.”  (b) The receipt of purchase money 
or an inheritance will be subjected to a progressive 
stamp tax.” (c) “Any transfer of personal prop- 
erty, whether in money or other form of value... .” 
(d) A luxury tax—‘the latter will be taxed through 
the medium of a stamp impost.” . 

The rich are to be taxed in proportion to their 
wealth: “A tax on a poor man is the seed of revo- 
lution and it is detrimental to the government which 
loses the big things in its pursuit of the small.” But 
there are other shrewd reasons for thus taxing the 
rich (a) “Aside from this, the tax on capitalists will 
lessen the growth of wealth in private hands, where 
we have concentrated it at present as a counter- 
weight to the governmental power of the Gentiles. 


206 THE INTERNATIONAL JEW 


. . (b) “Such a measure will destroy the hatred 
of the poor toward the rich, who will be regarded as 
the financial support of the government and the ex- 
ponents of peace and prosperity. The poor will real- 
ize that the rich are paying the money necessary to 
attain these things.” 

This was written at least as early as 1896. How 
many forms of taxation have come precisely as here 
outlined! 

How illuminating also the following remark: 
“Money should circulate; and to hinder free circu- 
lation has a fatal effect upon the government mech- 
anism, which it lubricates. The thickening of the 
lubricator may stop the correct functioning of the 
whole machine. The substitution of a part of money 
exchange by discount paper has created just such 
an impediment.” 

Remember that when next you hear the Jewish 
plan that “Gentiles” shall do business with their 
own bits of paper, while Jews keep the gold reserve 
safely in their own hands. If the crash comes, “Gen- 
tiles” have the paper and Jews the gold. If bits of 
paper serve ordinarily, the world may some time de- 
cide to do away with the gold. Certainly a system 
which rests on Cash yet works with Not-Cash, has 
disadvantages which depression and panic reveal. 
Says Protocol XXII—“‘We hold in our hands the 
greatest modern power—gold; in two days we could 
free it from our treasuries in any desired quanti- 
ties.” 

The Jews are economists, esoteric and exoteric; 
they have one system to tangle up the “Gentiles,” 
another which they hope to install when “Gentile” 
stupidity has bankrupted the world. The Jews are 
economists. Note the number of them who teach 
economics in the state universities. Says Protocol 
VELL: 

“We will surround our government with a 
whole world of economists. Jt is for this rea- 
son that the science of economics is the chief 

subject of instruction taught by the Jews.” 
Issue of July 23, 1921. 








LXXVIII, 


A Jew Sees His People As Others 
See Them 


HIS week we present another Jew’s comment on 
his race and for the good of the race. Bert Levy 
has said these things before Jewish Women’s Coun- 
cils, and B’nai B’rith lodges, and they will assist 
readers of this series to an understanding of some 
of the truer, though minority, influences which are 
at work in American Jewry. He sincerely exposes 
every obvious defect, and it is to be hoped that one 
day, with as sincere a pen, he will go deeper. Mr. 
Levy’s chosen title is: 


FOR THE GOOD OF THE RACE 

From a far-oif land I came, a sad-eyed, pale-faced, 
poetic young Jew, with an unspeakable love of my 
people burning in my heart. Of Polish-Russian 
parentage, there was implanted in my nature an 
indefinable sorrow (born perhaps of my father’s and 
mother’s persecution), which left me high-strung and 
Sensitive to the anti-Semitic taunts of my school- 
mates. 

Given to idle dreaming by some old abandoned 
shaft or roaming the deserted alluvial diggings of 
the little mining town of my youth, I would conjure 
up visions of that new world I had so often read 
about—that great country where there was no 
prejudice against my race—the New Jerusalem. 

Shyly hugging to my breast some borrowed 
American book or magazine I would seek the shad- 
ows of the huge decaying poppet legs and dream 
over the pages containing many Jewish faces, and 
I read with pride and gratitude of the high places 
occupied by my people in music, art, literature and 
the drama. Filled with Jewish names and good 
Jewish deeds was the story of this new Zion, and a 
longing to be among the great ones of my people 
took possession of me. Between my dear father 
and myself there was a bond of love too sacred for 


208 THE INTERNATIONAL JEW 


words, and when I looked upon his dear face for 
the last time in this world and bade him a sorrowful 
goodby before my departure for the New Jerusalem, 
he held me close to his breast and whispered: 

“Don’t forget that you are a Jew, and if you need 
sympathy, love or help, go to your own race and 
show your Arba Kanfoth.” (According to Deuter- 
onomy XXII., 12, the Jews are commanded to wear 
fringe upon four corners of their vestures and this 
command is observed to the present day by wearing 
a special garment with these fringes, generally hid- 
den by the ordinary clothes.) 

T carried my father’s words across the ocean in 
my heart and the memory of his tear-dimmed eyes 
and the pressure of his big loving arms has never 
left me; in fact, it is so strong at times that I find 
it hard to believe that he is not by my side telling 
me, in spite of many disappointments, that after 
all, the Jews are still my brethren and sisters. 

Words fail to describe my feelings as the beauties 
of the New World unfolded to me. In wonderful 
contrast to the melancholy aspect of my own coun- 
try was the joyous color of Samoa, with its hallowed 
memories of Robert Louis Stevenson, lifted like some 
fairy veil out of the midst of the Pacific to give me 
a glimpse, as it were, of my dream of America—the 
New Jerusalem. 

Oh, the wonderful days and wonderful nights out 
on that vast blue expanse, where God and His stars 
seemed so near that one formed a good resolution 
with every throb of the great engine far down below. 
On one of those nights I sat listening to some one 
playing in the music salon and I was inwardly thank- 
ing the Creator that there was a Puccini in the world 
and that he had given us “La Boheme.” There we 
were, thousands of miles from anywhere, languidly 
rolling under a perfect moonlit sky, listening to the 
plaintive airs that Puccini had coined for Mimi. 
There was hardly a sound but the gentle lapping of 
the waves breaking against the vessel’s side till a 
slight commotion on deck up ahead caused some of 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM: 209 


the listeners to investigate. One of the passengers, 
an ex-Harvard man, returned with the remark: 

“Oh, it’s only some damned Jew. He’s fallen 
and hurt himself pretty badly.” 

Like a smudge on some beautiful picture was this 
anti-Semitic sentiment on such a night, and consid- 
ering its source I felt deeply grieved. As I was the 
only other Jew in the first cabin I made my way to 
the stateroom where they had carried the victim of 
the accident and found him to be a tender-hearted 
old man who I subsequently learned had spent a long 
life in acts of charity toward his fellow men and 
women, regardless of creed. He was returning to 
end his days in Jerusalem (his Jerusalem, not the 
one of my dream), where he could touch again the 
beloved stones of the wailing wall. 

Something in the old man’s face, that “some- 
thing” which was in the face of my father, my 
brother, that “something” which is in the face of 
every Jew, drew me to him, as it has drawn me to 
all Jews always, and I spent many intellectual hours 
by his bedside, picking up grains of wisdom which 
he had translated from the Talmud. I wished that 
the ex-Harvard man could have known that the old ~ 
man’s wrinkles were but the pathetic records of the 
massacres of his kith and kin which he had wit- 
nessed in his homeland and that he daily prayed for 
death to efface the awful memories. 

Later on the ex-Harvard man asked me to join 
in a deck game. I reminded him that I also was a 
“damned Jew.” 

“I’m sorry,” he said. “I know what you refer to 
—that was an unfortunate slip I made the other 
night—merely a figure of speech, I assure you.” 

I found him a charming companion and soon in 
a cozy corner of the smoking room we became fast 
friends and I tried to win him over to think better 
of our people. | 

“JT would like to hear your opinion of your fellow 
Jew after you have spent, say, twelve months in 
America,” he said. 

Since then I have walked the length and breadth 


210 THE INTERNATIONAL JEW 


of the great cities of America, and my very soul has 
cried out to my fellow Jew: “Suppress Thyself!” 
The day I arrived in New York I learned that my 
dearest friend, my father, had passed away, and 
naturally my first thought was to say the kaddish, 
a prayer of the Jewish liturgy recited by orphans for 
the welfare of the souls of their deceased parents, 
somewhat after the fashion of the Catholic mass. 
Every male of Jewish blood at some time of his life 
recites this beautiful prayer. It does not matter 
how far one strays from the fold or how much one 
has denied the faith, there comes a time when the 
Jew in him asserts itself and he says the kaddish. 

Public prayer among Jews can be recited only 
in the presence of ten males above the age of re- 
ligious maturity, and this assembly is called minyan. 
Surely in this great city I would easily find a min- 
yan, I thought; so I followed the line of least resist- 
ance, like any stranger in a strange land, and 
sought out the Jewish names best known to the 
public. I called at a business house uptown with 
the name of a great Hebrew over the door. He was 
the great man of whom I read with such pride in 
the little mining town at the other end of the world. 
Yes! The same Jewish face depicted in the huge 
photograph in the lobby I had seen in the magazine 
I had hugged so lovingly at home. 

I made my way, full of hope, to his office and 
was asked by a doorkeeper my mission. I explained 
—the doorkeeper was a Hebrew—that I desired to 
say kaddish for my father and that I wanted to form 
a minyan. With a sly wink he passed me on to sev- 
eral Hebrew clerks and office boys, each of whom 
smiled, sneered, and made his little joke about 
“oreenhorns.” Then I was ushered with many 
grimaces into the presence of the big man. 

Just a minute’s conversation convinced me that 
he was a Jew in appearance only, and that he had 
never known anything of the traditions, the romance, 
the art or the literature of our race. He didn’t ex- 
actly know what minyan was, or pretended he didn’t, 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM 211 


but recommended me to “one of our people,” as he 
put it, who ran a very popular chophouse close by. 
I began to realize that I was a stranger among my 
own people and that night I walked the streets of 
great New York with an aching heart. Everywhere 
in the hurrying crowds I saw the faces of my breth- 
ren and sisters, thousands, hundreds of thousands of 
them, hurrying, pushing, shoving brethren they 
were, with all the tenderness, the friendship and the 
Semitic look gone from their eyes. 

“Oh, God!” I thought, “are these the children of 
Israel? Is this the persecuted race—that people 
who had been scattered to the four corners of the 
earth ?” ? 

Hungry and weary, I made my way as if in a 
dream to the café of a great hotel. Everything in 
the huge room was glaringly false—marble pillars, 
oak beams, flowers, were all imitation: a big or- 
chestra sat in a balcony with an artificial moon and 
a painted sky as a background; everywhere were 
lights, lights and more lights. 

From table to table I went but I was roughly 
reminded that ‘this” was reserved and “that” was 
reserved. Presently glaringly gowned, bediamonded 
Jewish women, accompanied by equally vulgar Jew- 
ish men, filed in and occupied every seat, and be- 
tween mouthfuls of food and drink their bodies 
would sway to the voices of other Jews who sang 
only of “Mississippi” and “Georgia.” How these 
people did laugh when they caught sight of my 
foreign clothes and my pale, poetic face, and how 
they would have screamed with laughter had I shown 
them my Arba Kanfoth, that beautiful little token 
which my poor father fondly imagined would have 
made me understood in the New World. 

Out into the night I went and found myself 
struggling in a torrent of humanity. Every time I 
received an extra bump or hard push I looked only 
to see that my antagonist was a Hebrew. On the 
street, in the cars, in the subway, or at the soda 
fountain, wherever I saw my fellow Jews blatantly 


212 THE INTERNATIONAL JEW 


shouting and rudely pushing, I, in spite of my in- 
dignation, felt the love of my race uppermost in my 
heart, and I wanted to cry out: 

“Oh, Jew; dear brothers and sisters, suppress 
yourselves for the good of the race! Stand back! 
For the good of the race!’ 

Never in the world have our people known such a 
free country as this, and it is a privilege to be here, 
but at times a great fear comes over me that we are 
abusing that privilege. Amid the din of Jewish 
music and laughter, the newsboys are shouting the 
names of Jewish murderers (the Rosenthal case), 
the gunmen of the city. The bribe givers and the 
bribe takers depicted in the news sheets have Jewish 
ecountenances. The gambling house keepers—yes! 
ves! I know that there are Christians who are 
murderers, gamblers and informers, but the Jew is 
a marked man. He is distinct, apart, so distinct 
that in a crowd he is the first noticed. 

It is for this reason that I would have my 
brethren and sisters suppress themselves, stand 
back! I would have real Jews take the worst of a 
bargain once in a, while for the sake of the race. I 
would have them once in a while give up their seats 
in public conveyances, behave modestly in cafés, 
dress quietly, and give up the use of assumed Chris- 
tian names. 

There is nothing so pathetic as the man who, with 
a Hebrew face, assumes a Christian name. I never 
go to a public place without wishing that my fellow 
Jew would talk less and appear less ostentatious. 
When one Hebrew comes in late to a show, marches 
down the aisle and on the front row deliberately 
obstructs the view of people in the audience as he 
stands slowly removing and folding his coat and 
gloves, he seems to cause more annoyance than if 
half a dozen Gentiles did the same thing. When a 
Jew stands aside and waits patiently at a ticket 
window, gives his seat to a lady on a street car or 
behaves in a refined manner in any walk of life, he 
immediately makes friends for our people. 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM, 213 


Most of our people, I have found, have aggressive 
- personalities: it is this aggressiveness which has en- 
abled many immigrants to pass through Ellis Island 
to the ownership of fine apartment houses all within 
a couple of years—but sometimes this aggressive- 
ness becomes absolutely cruel, crushing from the 
very soul all the tender elements which go to make 
up a happy life. 

Recently I thought with much bitterness of my 
father’s last words to me: “If you need sympathy, 
love or help, go to your own race.” Ill-health over- 
came me and I became involved in debt for a trifling 
amount. Each stage of my embarrassment and con- 
sequent suffering was contributed to by a brother 
Jew. First, the shyster lawyer, without principle 
or mercy, then his brutal clerks, sly and grafting. 
Next, a collector, absolutely callous, then the process 
server, and, at last, the “bouncer,” sans heart, sans 
soul, sans everything. 

If all these agents of misfortune were Gentiles I 
could have borne it, but the greatest heartbreak of 
all was. the fact that one and all of them were 
brother Jews. Why must a Jew always be in at the 
death, as it were? 

There came a time soon after this when I walked 
the streets almost penniless. Seeking work, I ap- 
plied at the store of a wealthy Hebrew. I explained 
to the well-groomed proprietor that I was an ortho- 
dox member of his race and appealed on that ground 
for a chance: He pooh-poohed the idea. 

“My dear fellow,” said he, “these are the enlight- 
ened days, when Judaism is not taken seriously, in 
fact, it doesn’t pay. I am a Christian Cultist, I meet 
nice people and it helps my business.” 

Here was a poor fool with his head like the os- 
trich’s—in the sand. I explained to him that being 
a Jew was not a question of religion but a question 
of blood. I told him that if a Jewish leopard ceased 
visiting the synagogue to go to a Christian Cultist 
chapel it did not necessarily get rid of its spots. I 
left him seratching his head, and I also lost the 
chance of a job in his store. 


214 THE INTERNATIONAL JEW 


In and out of offices presided over by men with 
Jewish faces I trudged all day. Most of these men, 
I subsequently learned, belonged to New Thought, 
Christian Cultist and other up-to-date churches and 
societies—it was good for their business. They 
called themselves Christians, but nature’s marks can- 
not be changed like one’s clothes. 

In the great theatrical districts I found thou- 
sands of my fellow Jews who had grown rich over 
night by coining perhaps a popular song that had 
pleased the cabaret-mad crowd or by ridiculous im- 
personations of their race upon the music hall 
stages. A good many of these were young men, sons 
of fathers and mothers who had been driven from 
their own country with fire and sword. 

The mothers and fathers stay at home blessing 
x0d every hour of the day and night for guiding 
them to such a country as this, while the sons and 
daughters are out at the theaters, in the halls and 
cabarets singing songs of Dixie. Passing by in this 
great throng are prominent actors, critics and play- 
wrights, many under assumed names, simply because 
their own names are Jewish. 

Flashing across the horizon as I write is a noto- 
rious Jewish doctor with a consumption cure. He 
could have been famous and honored had he but sup- 
pressed himself, instead of which he, with his com- 
mercial instinct and his press agent methods, made 
more enemies for the race. Many Gentiles, I will 
admit, have had consumption cures, but it remained 
for one of our people to float companies and open 
institutions before the “cure” was even reported 
upon by the government. 

Tramping the city tired and weary of looking for 
friendly Jewish faces I found myself near the City 
Hall. I approached a milk station and bought a 
cent’s worth of the most delicious milk I have ever 
tasted. A rough-looking fellow next to me said, as 
he smacked his lips: 

“Pretty good stuff, that,” and perhaps noting that 
I was a stranger, he added: “The guy who is doing 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM 215 


_ this milk thing is saving the babies all right—he’s 
some rich Jew—God bless him—I’ve got three babies 
of my own.” 

Hungering to hear a Jew praised I talked with 
this man for an hour, listening with keen enjoyment 
to the story of one of my race who had caused his 
millions to do good for the people irrespective of 
creed, and had kept himself suppressed. I learned 
of this Jew’s efforts for the dying babies at home and 
for his starving co-religionists in Palestine and felt 
proud. Proud and happy for the first time, I sat in 
the little park watching the passing procession till 
I dozed off into a sound sleep. My happiness con- 
tinued in my sleep, for I had a most beautiful dream. 

Before me in my dream passed a grand parade; 
it was a series of “For the good of the race” tableaux. 
All the prominent professional Jews headed the pro- 
cession with their real names and the name of their 
race emblazoned upon silk banners in letters of gold. 
Then came all the Hebrew gambling house keepers 
bearing aloft broken roulette wheels and other em- 
blems of a discarded and disgraced “business.” 

Next in order was a large army of Hebrews who 
were professional bondsmen for arrested street 
walkers headed by two crooked ward politicians car- 
rying a huge streamer with the words: “Henceforth 
we will go to work.” These men looked a little sad 
as they marched along thinking of the easy money 
they were leaving behind, but the cheers of the mul- 
titude exulting over their great sacrifice somewhat 
atoned for their agony of mind. Next followed the 
amalgamated Jewish usurers, real estate and com- 
pany promoters’ union. This part of the parade 
took four hours and a half to pass a given point. 

All the marchers had discarded their expensive 
clothing and their diamonds and were modestly at- 
tired. They had also discarded their automobiles— 
many of the prominent men in this section carried 
flags and banners upon which were inscribed the 
legends: “We will not le about values.” “We will 
not charge exorbitant interest” and “We will not 
water our stock.” These inscriptions were received 


216 THE INTERNATIONAL JEW 


with incredulous looks of astonishment, and many 
of the crowd called out: “We’re from Missouri,” 
whatever that meant. 

Then came a beautiful torchlight brigade called 
“The Hebrew Firebugs’ Union.” Nearly all these 
men had their hair close-cropped and wore prison 
clothes, a fact which filled the crowd with relief. 
Next came that part of the procession which showed 
the greatest following among its marchers. It was 
the large army of Hebrew “aggressives.” Hundreds 
and thousands of them passed by with reformed 
looks upon their faces. Oh, I felt so happy as I read 
the buttons they wore and saw the flags they car- 
ried. Most of the streamers read: “We will suppress 
ourselves.” “We will stand back and keep quiet.” 
“We will be unostentatious.” There they were, hun- 
dreds of well-known faces and types—end-seat hogs, 
front-seat hogs, loud talkers, inconsiderates, bar- 
gainers and the terrible army of people that go to 
make up the crowd which is directly responsible for 
the anti-Semitic feeling. The line of them was miles 
long. 

I was awakened from my happy dream by a 
rude thump from a Jewish policeman who hurried 
me to a police station, where I was surrounded by 
shyster lawyers, my brethren, who wanted money 
with which they could square other brethren. I 
could not gain the services of a Hebrew bondsman 
because [ had no pull. A Hebrew magistrate called 
me a “bum” and a loafer for going to sleep in a pub- 
lic park. 

‘Keep awake in the future,” he said as I was 
roughly bundled out of the court. 

Keep awake! This is the worst advice he could 
have given me, for I was so happy asleep and dream- 
ing that my brethren and sisters had reformed and 
had become real Jews for the sake of the race. 

I now look upon my police court humiliation as 
the best thing that could have happened to me, for a 
kindly old Jewish scholar, who acted as court inter- 
preter, was attracted by my appearance. His long 
contact with human misery and his great experience 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM 217 


_ with foreigners stranded in a Strange country en- 
abled him to understand me. 

That night he-took me to his poverty-stricken 
little room behind a delicatessen shop in the Ghetto. 
After supper he went to the street door and called 
the neighbors from their stoops. He called them by 
their first names and I said kaddish for my father 
as they stood around among the pickle barrels. 

Since then I have lived among Jews, real Jews. 
I have learned that beneath the ragged coat of a 
push-cart vender there may beat a heart of gold, 
and that a poor seller of collar buttons or sus- 
penders may be a student of the Talmud with a mind 
that is a gift of the gods. 

Leaving the seething, modern, fashionable life of 
upper Broadway to enter the religious atmosphere 
of the numerous schools of Jewish literature on the 
East Side entails a violent contrast in conditions. 

To see the deeply furrowed, time-scarred faces of 
the grand old men pouring over their beloved Tal- 
mud is to get a glimpse of another world—a world 
of resignation, peace and love. 

Within earshot of the thundering traffic of 
Broadway I stood gazing at the bowed figures en- 
gaged in study and prayer. As I gazed the sordid 
walls of the poverty-stricken room faded from my 
sight, and in their stead I saw (in my mind’s eye) 
the wailing wall of Jerusalem or some ruin of the 
Holy City—-a more fitting background to the rab- 
binical figures so strangely out of place in hustling 
America. 

The great passion for the dead and gone past 
reflected in the Rembrandtesque faces of the aged 
students lends to their lives a religious grandeur 
which the uptown tourist (hastily passing on a rub- 
ber-neck wagon) would never suspect. Behind many 
a shabby-looking little store, or maybe above some 
corner saloon, are the societies for the study of 
Hebrew literature, where congregate the types of 
Jewish scholars and philosophers that make the 
heart of the writer and artist glad. 


218 THE INTERNATIONAL JEW 


Gray-haired, bewhiskered, sad old men, many of 
whom have tasted only the bitterness of life—yet 
such is their faith in the Almighty that they cling 
to the praying shawl and Bible to blot out the 
memory of a Kishineff—their lives of study and 
prayer amid abject poverty giving the lie to the 
fallacy that the Jew lives but for money. 

I have often wandered among these scholars 
picking up the crumbs of wisdom which fall from the 
lips of the old men, grateful that my Jewish face 
and blood gave me the privilege to sit and sketch 
among them. Somehow or other my ramblings on 
the East Side are like the calm after the storm of 
the uptown struggle. 

Many times I have felt the heart tug—the long- 
ing to be among my people—the real Jews—and, 
leaving theatrical uptown, the land of make-believe 
and unrest, I have sought the little schools of study 
where the wonderful real old men who live by opti- 
mism and nourish their souls by faith teach me the 
lesson of patience and the love of humanity. 

There is something restful and inspiring when 
an old man—long, long past the ‘Biblical three score 
and ten—places his hand on your shoulder and mur- 
murs in Yiddish, “It is God’s will.” I have envied 
the profound peace of many of these aged students 
living in the past and undisturbed by thoughts of 
the future. Their Jewish view of life is as beautiful 
as it is simple. It disregards neither earth nor 
heaven. It looks to earth and observes the evil 
prevailing among men; it thinks of heaven and 
ponders on the bliss of “the future state,” and it 
urges man to strive to bring heaven on earth, to 
establish by justice and equity those blessed condi- 
tions on earth which so many associate with heaven. 

Their Jewish view of death is equally beautiful. 
For those who die they feel no sorrow. Having once 
torn aside the veil which parts the known and the 
unknown, having once entered into the shadow, or 
‘ather the sunshine, of the beyond, they are better 
off in the other life. Whether death means eternal 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM 219 


sleep or eternal life, those who have left our side, 
having passed into the arms of pitiless death, repose 
ina condition which should give survivors no cause 
for anxiety on account of their beloved dead. 

In the pathetic chapter of “The Old Curiosity 
Shop,” in which Dickens tells of the death of Little 
Nell, he makes the Schoolmaster utter these words of 
wisdom, on which all who mourn for their dead may 
well ponder. “If,” said he, “one deliberate wish 
expressed in solemn terms above the bed could call 
her back to life, which of us would utter it?” 

Dickens took this view of death from the Talmud. 

The interpretation of a difficult passage from the 
Talmud, or the coining of an epigram, is as food and 
wine to the wise old students, and there is not an 
ill in their lives that cannot be soothed or a bless: 
ing that cannot be acknowledged in a quotation from 
their beloved book. To watch them at their study 
and devotions undisturbed by the turmoil about 
them is to marvel at the faith which has enabled 
some of them to live more than one hundred years 
with no other interest in life than their God and 
their books. 

I’rom the dingy windows of the schools the mass 
of sordid buildings looks to their eyes like the hills 
of Palestine, and the shriek of the passing elevated 
trains and the clanging of the car bells and the din 
of passing traffic disturb them not, for they live in 
the past. : 

The alleged Jew of the fashionable uptown 
lobster palaces—the blatant, pushing type, who is 
the direct cause of much anti-Semitic feeling—knows 
and cares nothing for the submerged student of his 
race. The latter is equally oblivious of the alleged 
Jew who is contemptuously referred to as a mesh- 
umad (apostate). But while the former stands out 
in the world of money and worldly success as a tar- 
get for much abuse and hatred, the latter lives with 
books, unknown and unheeded, drawing from the 
Talmud a joy that riches cannot buy and solacing 
himself with the love of humanity. 


THE INTERNATIONAL JEW 


bdo 
bo 
Oo 


In strong contrast to their fathers and grand- 
fathers are the children of these old men. Modern 
America, with its opportunities for all, has torn 
them from the religious atmosphere and sent them 
uptown to become the lawyers, the artists and the 
actors. 

The Jewish comedian of the vaudeville theater 
who nightly sets the audience shrieking at his Yid- 
dish idioms is in nine cases out of ten the son of a 
scholar, and though the glamour of Broadway suc- 
cess claims him and he no longer lives home, in his 
heart of hearts he is a Jew and never forgets the old 
people. He will tell many. stories of his parents to 
his Gentile friends, imitating and exaggerating their 
many characteristics, but he is mighty sore when he 
hears a Gentile do the same thing. But, after all, 
the comic Jew of the modern stage is but an imagin- 
ary sketch. 

There is absolutely nothing humorous in these 
old men of Judea. Even in the sordid surroundings 
where you find them engaged in prayer or study, 
their attitude is one of quiet dignity—a dignity 
enhanced by their extreme old age. 

In a little dark den behind a poultry store I 
was sketching some of the old men at study. One 
old fellow one hundred and four years old was ex- 
plaining to a young fellow of sixty a passage in the 
Talmud about which the latter was in doubt. Both 
men were without coats. The younger man had left 
his push-cart at the door, entirely forgetting the 
perishable goods thereon and quite oblivious to the 
fact that hundreds of dirty children were surround- 
ing his cart and fooling with his wares. 

Other old men were in the school, and the back- 
ground to their somber faces was the shop with its 
ghastly poultry suspended by the necks. One of the 
old Talmudic students would now and again leave 
his ponderous Bible to serve in the shop, returning, 
after wrapping a fowl in a newspaper, to the verse 
he had been propounding. There was absolutely 
nothing humorous in all this, but I would love to 


A JEW SEES HIS PEOPLE AS OTHERS SEE THEM 221 


have had some of my non-Jewish friends see how lit- 
tle thought of money and business the real Jew has. 
Sometimes when I have felt full of shame at the 
behavior in public places of men and women with 
Jewish faces but with no Judaism in their hearts, I 
have wished that the simple, studious lives of the 
old men of the Kast Side could be the standard by 
which our race is judged, and that the Talmudic 
saying so aptly put into verse by Rabbi Myers was 
better known: 
“Which is the path, both right and wise, 
That for himself a man should find? 
That which himself much dignifies, 
And brings him honor from mankind.” 


Issue of May 7, 1921. 


“Tt can hardly be an accident that antagonism 
directed against the Jews 1s to be found pretty 
much everywhere in the world where Jews and 
non-Jews are associated. And as the Jews are 
the common element of the situation it would 
seem probable, on the face of it, that the cause 
will be found im them rather than in the widely 
varying groups which feel this antagonism.” 

—Jesse H, Holmes, in The American Hebrew 


LXXIX, 


Candid Address to Jews on the 
Jewish Problem 


HIS is a candid address to the Jews of the United 
States. Without subterfuge, without flattery, 
wholly without fear of all that they may threaten 
or can do, this attempt is made to set before them 
the Jewish Question as their question, theirs to 
acknowledge, theirs to consider, theirs to solve. 

It is not a question of THE DEAKBORN INDEPENDENT 
at ali. This paper has merely become the vehicle of 
unwelcome facts which have finally thrust them- 
selves up for final disposal in this country. — . 

Damning this paper, compelling cheap city polli- 
ticians to interfere with its sale, indulging a ribald 
humor concerning it, will not affect the facts at all. 
What Tur Derarporn INDEPENDENT Says is true or 
it is untrue. If true, it ought to be considered. If 
untrue, it ought to be disproved. The present policy 
of Jewish leaders is to do neither, but to indulge in 
antics which go a long way toward illustrating what 
this paper has said. 

What Tum Drarporn INDEPENDENT Says is true, 
and tens of thousands of Jews know it is true. 

No representative Jew has ever approached us 
with a denial of the truth of what has been stated in 
this paper. Neither has any unrepresentative Jew. 

The chief objection made against the publication 
of the facts is always stated in this form: “What 
you say is true. Certain Jews are guilty of the 
things you charge. But why do you say ‘Jew’? Why 
do you not say Al Wood, Morris Gest, Louis Mar- 
shall, Samuel Untermyer, ‘Wolf? Lamar, Edward 
Lauterbach, felix Warburg—why not let it go with 
these men’s names, why say ‘Jew’? When you say 
‘Jew,’ it sounds as if you blamed all the Jews.” 

This objection has been seriously and courteously 
made by a number of Jews who have conferred with - 
THH DARBORN INDEPENDENT on this series of arti- 





224 THE INTERNATIONAL JEW 


cles, and has been as seriously and courteously con- 
sidered. 

What is the answer? First, that these men are 
Jews. Second, that being Jews these men consti- 
tute a problem for the Jews themselves. Third, it 
is time for some one to call attention to the neces- 
sity of cleaning up on that problem. There has been 
too much mincing of words. There has been too 
much concealment of names and relationship. The 
method which Jews were taking in this country 
with regard to concealment was heading them swift- 
ly toward the same conditions which have menaced 
their race in Europe, and Tur Drarsporn INDEPEND- 
ENT would count no labor lost that would rouse the 
Jews to a sense of the responsibility which rests 
on them to solve the Jewish Question in this coun- 
try, possibly the only country where it can be solved. 

Let us be frank: if this paper had mentioned only 
the names of individual Jews, never mentioning their 
race, and had exposed them as isolated persons, it 
would have made no difference in the general Jewish 
reaction, the cry would still have been that “the 
Jews were being attacked”; whereas the other peo- 
ple of the country would have been just as much in 
the dark regarding the close bonds which unite all 
the groups of evil influences in this country. The 
purpose of this series of articles is to let in the light 
—to show the Jews generally that the stench had 
become too great, and to show the rest of the people 
where the stench arose. 

The list of charges for the Jews of the United 
States to consider as affecting the distinguished 
members of their race is very serious. And the 
charges are true. 

It is true that there is a distinct “Jewish idea” 
in business and professional life which has eaten 
away the traditional principles of honor on which 
Anglo-Saxon life was erected. Every Jew knows 
that, every non-Jew knows it. Here and there a 
Jew in business or professional life makes a break- 
away from trickery, deception, dishonesty, and ex- 
ploitation of the gullible public, and achieves suc- 


CANDID ADDRESS TO JEWS ON THE JEWISIL PROBLEM 2235 


cess with honor, but that Jew also knows that the 
majority of his brethren in the same line practice 
different methods. 

It is true that behind the amazing degeneracy of 
the modern stage and motion picture is a solid wall 
of Jewish ownership and control. This ownership 
and control must bear the responsibility for the 
rapid and dangerous deterioration which has come 
since such ownership and control was achieved. 

It is true that behind all the shoddy and make- 
believe and adulteration in the staples of life is the 
Jewish idea of profits, “making the ephah small and 
the shekel great,” and that the initiators of Ameri- 
can business into these shady practices were Jewish. 
It is idle to retort that apt pupils have been found 
among non-Jews; the point is that before Jewish 
influence began to be felt in American business, 
sound quality and a fair price were the rule. It is 
the Jews’ ceaseless boast that wherever they go they 
change business, but not for the better. 

It is true that beneath all the network of trivial- 
izing influences in literature, art, politics, econom- 
ics, fashion and sport, is Jewish influence controlled 
by Jewish groups. Their Orientalism has served as 
a subtle poison to dry up the sound serum of Anglo- 
Saxon morality on which this country thrived in its 
formative years. Is it necessary to specify? In 
every movement toward a lower standard, a looser 
relationship, especially toward the overthrow of the 
old Christian safeguards, do not Jewish names pre- 
dominate? 

These charges and many more have all been made 
in detail with evidence submitted, and need not be 
repeated here. The present purpose is simply to 
get the problem squarely before the Jews of the 
United States. 

These charges are true, they cannot be disproved, 

Jewish leaders have not attempted to disprove them. 
' Thousands of Jews have said that they are true. 

Then where is the obstacle to a settlement? 

This question is best answered by three typical 


226 THE INTERNATIONAL JEW 


replies made by Jews during the course of the pres- 
ent series. 

1. “What you say is true, but you should not 
say it.” 

There is a principle, seldom expressed among the 
Jews, but always acted on, that Jews should not 
have public attention called to them except by them- 
selves or their chosen spokesmen. This is unfortu- 
nate, because any establishment of the Jews as an 
accepted and trusted part of the general citizenry 
must include their being known as such. In this 
country the Jew should not only welcome the widest 
knowledge (unless he has something he fears to have 
known) but should himself undertake the exposure 
of those things which will eventually bring a shadow 
on the name of his race. The Jew has never done 
this. When exposure could no longer be suppressed, 
the Jewish attitude has always been one of defense, 
regardless of the merits of the case. “The Jew can 
do no wrong” is the principle acted upon. Never 
must a “Gentile” charge be admitted, however true 
it may be. Never must a “Gentile” reform be as- 
sisted, no matter how much needed. 

Now, that principle may do for other countries, 
but not for the United States. If the Jew is wise, 
he ought speedily to take warning that in this coun- 
try the old line of action will not succeed. If Jews 
continue to show a disposition to defend the male- 
factors of their race against the just expostulations 
of the rest of the people, they must not be surprised 
if the public begins to view them as all one crowd— 
an inner nation set against the outer nation. 

2. “What you say is true, but your conclusion is 
wrong: it is not for the Jew to change to your 
standards, it is for you to change to the Jew’s stand- 
ards.” 

This is the fighting view. It admits that there 
are two ideas in conflict in the United States, what 
it unfairly terms the “Puritanic” idea, opposed by 
what it calls the Jewish Universal idea. 

This view would command respect if it represent- 
ed a superior morality in conflict with a lesser mo- 


CANDID ADDRESS TO JEWS ON THE JEWISH PROBLEM 227 


rality, if it represented a higher civilization against 
a lower civilization. Will any Jew contend that it 
does? Will any Jew deny that the influence of the 
Jewish idea in this generation is to break down such 
morality as we had? Will any Jew deny that the 
civilization of the United States before the advent 
of the Jews thither was superior to the highest 
civilization ever achieved by the Jews anywhere at 
any period of their history? 

There are two ideas in conflict—that is certain. 
The Jewish idea has a tremendous infiltrating force 
and a serious degenerative power. It is a powerfuliy 
disintegrating influence. It eats the substance out of 
the civilization which it attacks, destroys its moral 
virility, throws down its reverence, saps its respect 
for authority, casts a Shadow on every basic principle. 

That is the way the Jewish idea works in Ameri- 
can civilization. Moral gravitation being, like physi- 
cal gravitation, downward, it is not difficult to se 
duce human nature to lower levels, but it is a mas- 
sive task to lift it to higher levels of morality and 
reverence and sober justice. And this latter task, 
organized Jewish effort has never attempted. The 
campaign in the United States is a campaign for 
the breakdown of the ideas that now obtain, not a 
lifting of them to a higher degree of nobility. 

If it were an attempt to substitute the austerity 
of the Mosaic law-—the law given to Moses, not the 
ordinances decreed by Moses—for the half-hearted 
Christian idealism of the day, even that would be 
a task in which all right-hearted men could join. 
But Moses condemns the modern Jews more severely 
than anyone else could. They have rejected the 
Mosaic law. They have built their international 
power upon the exact opposite of the Mosaic law. 
Moses was given a-law of human’ society which 
would have saved civilization its greatest tragedies. 
Moses has a social program, obedience to which for 
one day would completely wreck the Jewish inter- 
national power. Moses is their judge, and when the 
Law is established Moses will be their destroyer. 

Let the Jews think seriously what is this idea 





228 THE INTERNATIONAL JEW 


which they set up to follow. Let them penetrate the 
mists and seek out where this idea originated. Let 
them think forward and visualize the effect if this 
idea should become regnant. It will not become 
regnant here; there are safeguards here which the 
true Israelite will understand; but it is as certain as 
day that the idea will in the end destroy, utterly de- 
stroy, all who trust in it. 

This much is gained, however, from the attitude 
we are now discussing: we have gained clarity of un- 
derstanding as to just what it is that is in collision ; 
it is teco ideas, and one of them is the idea of dis- 
ruption, fostered by the false and delusive hope that 
disruption will spare the disruptor. 

3. “What you say is true, and we Jews could 
change it if we only would. The trouble is, we dont 
want to seem to be driven to it. But I don’t see how 
otherwise we are to do it.” 

Many Jews will recognize this sentiment as their 
own, but they will be readier to express it to a non- 
Jew than a Jew. Why? Because prophets must be 
prepared to suffer in Judah. “Well, if you insist on 
playing Christ, you must expect to be crucified,” 
said Lilienthal to Isaac Wise. “O Jerusalem, that 
stonest them that are sent to thee!” 

Yet there is need of prophets in Judah today, men 
who will rise among the people and tell them plain- 
ly. The rabbinate is utterly bankrupt of the pro- 
phetic spirit. It has fallen into the blindness of the 
old priesthood. Here and there a literary man at- 
tempts to speak, but Jewish “art” has so accustomed 
the Jews to make-believe that the writing is looked 
upon as a performance, nothing more. 

No one with a sense for such things—and there 
are believers still left in Judah—will doubt that the 
times are ripe for a great change respecting the 
Jews. So strong is the feeling among the remnant 
of believing Jews that it is interpreted as forewarn- 
ings of the Messianic period. Among the Judaized 
Christian sects, other interpretations are given to 
the times, most of which are used to support politi- 
cal Zionism which represents the materialism and 


CANDID ADDRESS TO:-JEWS ON THE JEWISH PROBLEM 229 


unbelief of present-day Judaism and which will un- 
doubtedly fail as a national restorative and as a 
political program. But however misinterpretative 
these sectarian and Jewish conclusions may be, they 
indicate a sense of imminent change. A greater 
change is indicated than migration to Palestine 
would be—for that would not mean any change at 
all in the world, and certainly no change for the 
better in the fortunes of the Jews. Christians— 
misguided Christians, one must say—who see God’s 
alleged will of universal Jewish dominion fulfilled 
by means of the Jews’ defiance and despite of the 
Law given to Moses, ought to re-examine their 
ground for so strange and immoral a conclusion. 
The break-up of this civilization, this age of civi- 
lization, will occur because of the collapse of this 
system by which the Jew has obtained his hold on 
the nations. The system that gives him his hold 
is doomed, is passing, and the fallacy of Jewish 
tribal destiny to rule the world will pass with it. 

With this change already on the _ threshold, 
prophets should be expected to arise in Judah to 
recall their people to the Law whose previous denial 
meant their overthrow. These prophets will not be 
of the “Reform school” which denies the God of 
Israel as a divine Person, nor will they be of the 
ultra-orthodox school which makes much of fringes 
and cookery—they will be of the race of the ancient 
prophets who spake boldly against Judah’s violation 
of the fundamental law. 

Our confidence is that a sufficient number of Jews 
will see the truth, and act upon it. 

What would be the greatest overturn the present 
Jewish idea, the disruptive Jewish idea, could pos- 
sibly have? This: @ knowledge that the way they 
are going is the way their own Law foredooms to 
failure, and that the people they hope to triwmph 
over are the people their own Scriptures say they 
are not to triumph over. 

The first is beyond dispute: there is no success for 
the Jew, no establishment of him in the world except 
upon the basic law given to Moses. In any other at- 





230 THE INTERNATIONAL JEW 


tempt he must fall when the structure collapses. 

The second is in dispute, but is by no means be- 
yond consideration, especially by Jews. In these 
matters the Jews are much wiser than the so-called 
Christians. There is among the Jews “the law of 
the brother” and “the law of the stranger.” The 
“law of the stranger” permits several important 
things which the “law of the brother” prohibits. 
The Jews have been treating the rest of the world, 
often intentionally, sometimes as a matter of course, 
according to the “law of the stranger.” This is one 
of the influences which has helped to solidify Jewry 
against the rest of the world. 

Suppose it should be shown that the people in 
whose lands the Jews have never been persecuted, 
the people of those lands to which the Jews have 
never been “driven” but to which they have hopefully 
and joyfully come, are not “strangers” and are not 
to be treated as “strangers” and, so far from being 
“strangers,” are really the leaders and rulers of that 
ethical stream of influence of which the Jews, but 
for their disloyalty to their destiny, might have been 
an important part! 

Suppose it should be shown that Judah, the 
“driven” part of Israel, has been blindly attacking 
the “led” part of Israel. Suppose it should be 
shown that Judah is not the Israel upon whom great 
destiny is to come, but a small part of that Israel 
and not even a participating part, until it “returns, 
returns, returns.” 

If these things should once take hold of the in- 
tensified consciousness of Judah, as facts, there 
would be such a change in human society in general, 
such a change in the Jewish situation in particular, 
as would make a return to Palestine a mere summer 
excursion in comparison. 

Jews are thinking about these very matters now. 
They are thinking from within. They are seeking 
a reason (the thoughtful among them) for the sense 
of unfitness which they feel when they adopt the 
traditional attitude of enmity toward the “others,” 
the “others” in this case being the Anglo-Saxon 


CANDID ADDRESS TO JEWS ON THE JEWISH PROBLEM 231 


peoples. The reason for this sense of impropriety is 
that here, in this land, the Jew will have to change 
his attitude of antagonism and dwell in peace as 
in a land prepared for him. Not as lord of it, by any 
means, but as a grateful wanderer at last come 
home. Not as ruler, but as adding his bit to the 
righteousness, prosperity and peace of the people. 

It is not a question of religion. Let the Jew get 
back his Mosaic religion—it is the most perfect so- 
cial system ever devised and directly contrary to the 
practical modern Jew’s idea of things. 

It is not a question of intermarriage. Let the 
Jew keep as long as he pleases his idea that he is 
racially different. The suggestion of intermarriage 
is a crude one and always indicates a lack of grasp 
of the Jewish Question. 

Let the Jew keep all his traditions. They are not 
objectionable in any way; the slightest regard for 
them can only hold them as romantic, 

But let him shed his false notion of “the Jew 
against the world!’ 

Let him shed his false program of breaking down 
Christendom by the infiltration of Orientalism into 
business, art, entertainment and the professions. 

‘Let him abolish the false ideal that it is an honor 
to Jewry to save a guilty Jew from the common law, 
and a disgrace to Jewry to see a guilty Jew pun- 
ished by the common law. 

Let him draw up notice on all the Jews of the 

United States who by hook or crook are sowing vile 
seed in society, that the Jewish community charges 
itself with their misbehavior and will use methods 
well known to Jews to bring that misbehavior to 
an end. 
* Let the Jew end forever the disgrace of an anti- 
defamation committee which grows frantic over in- 
nocent remarks on the part of “Gentiles,” and is ab- 
solutely indifferent to the misdeeds of thousands of 
Jews who do more damage to the Jewish name than 
all the “Gentile” critics and newspapers could do in 
twenty years. No one can give the Jews a bad repu- 
tation but the Jews themselves 


a 


32 THE INTERNATIONAL JEW 


bd 
l 


Most Jews who have given this matter a thought 
will agree. A good deal of bad temper.exists among 
them, no doubt, and it will be hard for them to admit 
that anything THe Drarsorn INDEPENDENT may con- 
tend for is right, but the idea here,expressed, when 
divorced from this paper, does command respect 
from many Jews. 

The question remains: When will they start on 
the program here suggested ? 

Human nature being what it is, they will hate to 
start at all if it will seem that the present agitation 
has compelled them. But would they have started 
without the agitation? 

It is possible for an additional number of Jews to 
catch the thought that this series of articles cannot 
be so easily explained away—we are not referring 
to the contents now, but to the fact that these arti- 
cles exist at all—as being the creation of prejudice, 
or hatred or vindictiveness or ignorance? 

Suppose these articles should be truly a sign of 
the times for American Jewry! Suppose they offer 
a warning word, however unwelcome, and a light, 
however undesired, which it would be most unwise 
for Jews to ignore. 

Suppose these articles were conceived in a spirit 
far different than the average pro-Jewish spouter is 
competent to understand. Suppose the ultimate 
benefit will be mostly Judah’s. Suppose the set time 
has now come for the Jews to quit their attitude of 
attacking everyone who shows them the truth, and 
to profit by this report of the poor figure they cut 
in American life today. Suppose these people who 
are moved to search and report the truth about 
Judah are truly the shophar calling the people to a 
new day-—-is it wise to let stubbornness counsel? Is 
it wise to let pride close the ear? 

The enemies of the Jews are those who defend 
them for the pay of hire or praise or votes. The 
enemies of the Jews are those who bespeak them fair 
to their faces, and express quite different thoughts 
behind their backs. The writer of this personally 
knows that two of the principal “Gentile” defenders 


CANDID ADDRESS TO JEWS ON THE JEWISH PROBLEM 233 


of the Jews, men who have shouted and ranted 
through the Press on the Jews’ behalf, are men who 
privately hold and express thoughts about the Jews 
which are sheer hatred and enmity and—fear. 
Mostly fear! The enemies of the Jews are those 
who encourage them to take an attitude that they 
cannot hold in America—not as affecting their per- 
sonal liberty at all, but their social attitude and the 
Public Right. These are the enemies of the Jews, and 
yet these are the ones whom Judah counts his friends. 
They are hired friends, false friends, incapable of 
realizing for a moment what this whole Question 
means. Judah’s friends today are those who will 
speak the surgical truth to him, braving his fury in 
the knowledge that the future will justify the word. 

Judah’s leaders have betrayed him in this country 
—they do not know they have crossed the Jordan. 
The Jews are as sheep without shepherds in this 
land. And the chief objection which the Jewish 
leaders have to THn DuarBorN INDEPENDENT is that 
the Jews may read it and learn how shepherdless 
they are, the Jewish leaders’ opposition to Tun 
DaRBORN INDEPENDENT rises mostly from the fear 
that the Jews may read it! The Jews have read it, 
and they have not found hatred, they have not 
found abuse and calumny, they have not found 
ignorance and malice; they have found statements 
of fact calmly set forth, not to arouse hatred among 
the non-Jews, but to arouse a sense of social respon- 
sibility among the Jews. 

These are significant times. The emergence of 
the Jewish Question is a parti of the culmination of 
destiny that has come upon us, not for harm but for 
good. The Jews must uncover their eyes and unstop 
their ears, and they will see the beginning of the end 
of their travail, and they will hear that to which 
they have been too long heedless. 

The justification of a discussion of the Jewish 
Question is the good of the Jews, and the greatest 
present obstacle to that good is the Jews themselves. 
The time is here when they shall see it. 


Issue of January 7, 1922, 


“Everywhere they wanted to remain Jews, and 
everywhere they were granted the privilege of 
establishing a State within a State. By virtue of 
these privileges and exemptions, and immunity 
from taxes, they would soon rise above the gen- 
eral condition of the citizens of the mumcipalities 
where they resided; they had better opportunt- 
ties for trade and accumulation of wealth, 
whereby they excited jealousy and hatred.” 

—Laszare. 


LXAX., 


An Address to “‘Gentiles’’ on the 
Jewish Problem 


q aee heading of this article presents difficulties. 

The correct use of the term “Gentile” is in ques- 
tion. It is a name that has been given us, not by 
ourselves, but by Jews, and it is by no means certain 
that it is accurately given. A very great chance 
exists that it is not. That, however, is a matter 
which “gentiles” do not bother to understand; they 
think, of course, that if one is not a Jew one must be 
a gentile. This is only another instance of the Jew- 
ish view being “put over” without the “gentile” un- 
derstanding or even questioning it. 

There is another difficulty: how shall one address 
“oentiles” collectively? When one addresses Jews 
he knows that the Jew is always a Jew; that every 
Jew acknowledges every other Jew; that Jews un- 
derstand each other and are loyal to each other as 
against “outsiders”; that they think together and 
act together; that they stand together for Jewish 
defense, no matter how just the charge brought 
against them. When you address Jews you address 
a unit, and when you discuss Jews you get a united 
reaction from them. 

This cannot be said of gentiles. They are of many 
races, ‘many nationalities, many religions, many 
tongues. They never think of themselves as being 
united under the name “gentiles.” They are not race 
or class conscious; certainly they do not think of 
themselves as a unit with reference to the Jews as 
an opposite unit. “Gentiles” cannot be organized 
into one group nationally, let alone internationally, 
as Jews can. Jews of every shade of opinion, of 
every degree of religion and of unreligion, can unite 
all round the world, and do unite, having their own 
news service, their own telegraph service, their own 
“foreign department” (as they themselves describe 
it), by which they keep themselves united and in- 


236 THE INTERNATIONAL JEW 


formed for mass action. There is nothing even re- 
motely approaching that among “gentiles.” 

Not that this fact can be urged against the “gen- 
tiles” as a fault. There are reasons why the “gen- 
tiles” never can be united. And one reason is that 
among the so-called “gentiles” there is a regnant 
superior strain that is not “gentile” at all; no more 
is it Jewish. There are racial and moral strains 
among the non-Jewish section of the world which 
never can be brought into agreement. And, outside 
this superior strain, among the gentiles proper, the 
very basis for enduring union is lacking. 

So that the only union that can be expected is a 
union of the superior strain, which physically and 
morally is unconquerable, and whose task it is to 
liberate the lesser peoples who easily fall victims 
to subversion and have no reactive power to rescue 
themselves. 

It is to this human Gulf Stream that flows 
through the ocean of humanity, blessing it, that this 
address is offered. As to the identity of this section 
of humanity—‘‘He that hath ears to hear, let him 
hear.” The others will not, because they cannot. 
There are many genuine gentiles mixed up in our 
common population, but it is not to them that these 
words are offered. 

The Jewish Question has existed for a long time, 
as the Jew knows and admits, and is a consequence 
of certain un-Jewish, or rather un-Israelitish ideas 
held by Jewish persons of power. The disability 
under which the Jew labors is that he is not a Jew, 
properly speaking, and does not desire to be. Just 
at that point is the soil and the root of the Jewish 
Question. | 

Tackling the Jewish Question is not congenial 
work. The Race which this article now addresses 
has always shrunk from tackling it. Our Race has 
little disposition to chastise any portion of human- 
ity, to arouse feeling or resist it. We have little 
taste for this surgical work which becomes abso- 
lutely necessary when certain corrupt influences 
deeply dislocate and seriously injure the common 


AN ADDRESS TO “GENTILES” ON THE JEWISH PROBLEM 237 


life. Nothing but-a clear vision of the danger, noth- 
ing but an imperative sense of duty would impel any 
one of us to embark on a course which is subject to 
misunderstanding and which must, in the nature of 
things, wait long for its complete justification. Our 
Race is too fair, and has always been too fair, to 
enter hastily into judgment—and upon this fairness 
and long-suffering the offending groups have often 
Seriously trespassed. 

Regarded by itself, as a separate entity, the Jew- 
ish Power is most impressive. International Jews 
today occupy literally every controlling lever of 
power. Building up for centuries, perfecting their 
teamwork from generation to generation, from coun- 
try to country, they have practically reached the 
summit. Nothing but the Christian religion remains 
unvanquished by them, though through false “liber- 
alism” even that has felt the Jewish assault. So 
great is this power that the very knowledge of it 
kills hope that any movement can ever dislodge it. 
Earnest, honest men have walked round it, surveyed 
it, measured its strength, and have given up the 
dream of changing it. In Russia they tried to seg- 
regate it, but while segregation went on from one 
side, infiltration proceeded from the other, and even 
the “anti-Semitic” Russian Government was honey- 
combed with Jews, as the end showed. In Germany 
they endeavored to vote the Jewish power out of 
politics, only to find the root deep-set in finance— 
and no country has yet attacked the sacred image of 
gold. In England the policy of absorption was 
adopted, and the result is that wherever a Jew was 
put in power the British Empire has reaped trouble, 
in Ireland, in India, in Palestine, the present vice- 
regents of all these possessions being Jews. Other 
little countries, exasperated beyond endurance, tried 
violence, and failed just as miserably as the others. 

Why? ‘Because every one of these methods is pre- 
cisely the method that the Jew prefers to have peo- 
ple try. He knows their futility first; they find it 
out later.. He knows how these methods positively 
help him; they discover that later. The knowledge 


238 THE INTERNATIONAL JEW 


thus won would be pure gain, were it not that it also 
seems to discourage the hope of men who know how 
seriously wrong the situation 1s. 

Besides this massive array of power, immovable 
as it appears, there is the veil cast over the Christian 
mind as to the supposedly peculiar destiny of “God’s 
chosen people.” The Christian cannot read his Bible 
except through Jewish spectacles, and. therefore, 
reads it wrong. The idea of “the chosen people” is 
one of the two great Biblical ideas, but that the 
Jews constitute this Chosen People is entirely op- 
posed to the statement of the Bible—even of the 
Bible which the Jews acknowledge, the Old Testa- 
ment of the Christians. The blessings of world pos- 
Session, world rule, superior population, commercial 
ereatness, military power, constituted governments, 
“a great nation and a company of nations’—all of 
these as means by which to spread light and healing 
among the nations—were truly promised to one 
people, to Israel, not to Judah. Judah’s destiny was 
to be quite different. Very few Bible readers ever 
note the distinction between the House of Israel and 
the House of Judah, yet this distinction was marked 
from the time of Jacob; the prophets absolutely in- 
sist upon it. Israel seceded from Judah, being un- 
able to live with that people any longer. Israel’s 
destiny took them out into the world, and if the 
Bible be true, then Israel’s destiny of greatness is 
being fulfilled in Israel and not in Judah. The two 
Houses are distinct to this day, although a future 
reunion, a spiritual reunion, is prophesied to come. 

Yet the false idea that the Jews constitute All 
Israel has penetrated the Christian consciousness 
to an alarming extent, so that when the Jewish press 
insists, as it does every week, “We gave you your 
God, we gave you your ‘Bible, we gave you your 
Christ,” even Christian ministers cannot find an an- 
swer. The answer is that the Old Testament is nine- 
tenths an Israelitish book, and not a Jewish book. 
Abraham was not a Jew; Isaac was not a Jew; 
Jacob was not a Jew; Moses was not a Jew; Joshua 


AN ADDRESS TO “GENTILES” ON THE JEWISH PROBLEM 239 


was not a Jew; Gideon was not a Jew; Samuel was 
not a Jew; even Esther and Mordecai were not Jews, 
but Benjaminites; the majority of the prophets were 
not Jews, but Israelites. Upon the coming of Judah 
into power, in the persons of David and Solomon, 
the misrule was so great that Israel seceded, and the 
secession was sanctioned by the prophets. In the 
New Testament, Jesus Christ found his disciples in 
Galilee, far out of Judea, and of them there was but 
one, Judas, whose name indicates that he was a Jew. 
St. Paul was of the tribe of Benjamin, “the light 
tribe,” which was left with Judah “for a light.” 

But there is a constant patter of preaching (the 
Russellites make it the great theme) that “the Jews 
are to rule the world because it is so prophesied.” 
The amazing blindness with which Christians have 
regarded the open pages of their Bible is the only 
explanation of this one-sided teaching which is con- 
fusing to the Christians and exceedingly dangerous 
to the Jews. In the Bible, Israel is the Chosen 
People of Blessing, and the time is announced when 
Judah shall walk to Israel and recognize them and 
become one with them. There is a chosen racial 
breed, a select seed, a superior strain of blood and 
soul in the world, but it is not Judah. One thing, 
therefore, that Christians can do, as a contribution 
to the solution of the Jewish Question, is to read 
their Bibles carefully. 

The Jewish Question will be solved, and its solu- 
tion will begin in the United States. ‘But that does 
not mean that it will come as the result of a popular 
movement. Great changes do not occur that way. It 
makes little difference whether the mass of the peo- 
ple see this Question or not; the mass of the people 
are not always called into such matters. Their work 
is to hold the world steady while the change takes 
place. Buta sufficient number of qualified persons 
have seen the Question to insure that now the era 
of solution has set in. The timid, the soft literary 
men in pulpits (with whose ilk Jeremiah had a keen 
acquaintance), the false preachers of “Peace, peace,” 


240 THE INTERNATIONAL JEW 


the hush brothers and sisters of every name, the 
shallow shouters for “fairness,” and all who are 
afraid of the truth in its surgical forms—these have 


no place in the healing of the hurt of these times; - 


they are wedded to their softness. Nothing has 
been more shameful in the last two years than the 
spectacle of men bidding for the applause of boot- 
leggers, and gamblers, and the lecherous masters 
of the modern stage, and the sinister Kehillah, and 
the anti-Christian American Jewish Committee, be- 
cause, forsooth, some one has fulfilled the duty to 
tell the truth. However, these things must always 
be, and the evil influences among the Jews have 
learned just what kind of help they may expect and 
from what kind of men. 

THE DBHARBORN INDEPENDENT has not been making a 
fight but fulfilling a duty to shed light on a matter 


erying for light. Tum Drareorn INDEPENDENT, there- - 


fore, has never urged any individual or organization 
to join it in this work. Nor has it charged with cow- 
ardice those who for prudential or other reasons have 
kept silent. Editors especially have been absolved ; 
not one of them was asked to lend his aid, although 
the files of this office hold thousands of written assur- 
ances from newspaper men all over the land, and 
from all parts of the world, testifying to the truth of 
our statements. Organizations have been proposed, 
for various purposes; strong organizations have of- 
fered themselves as vehicles for the carrying out of 
any plan THe DearBorn INDEPENDENT might propose. 
But all such undertakings have been avoided, our 
belief being that simply to state the truth, and let it 
work its own right will, was sufficient at this time. 
And to that belief and policy we have adhered. 

“But what shall we do?” is the constant question ; 
“How shall we balk this system which surrounds us 
and infects so much of our common life?” 

Observe it, identify it, eschew it—that is more 
powerful than active opposition. The clear eye of 
the man who sees and understands is something that 
even the evil powers of Jewry cannot endure, 


AN ADDRESS TO “CENTILES”.'ON THE JEWISH PROBLEM 241 


But the most potent action any awakened person 
can take is this: to erect again our own moral land- 
marks, which the Oriental Jewish invasion has 
broken down. This would spell sheer doom to the 
whole evil system sponsored by Jews. And this is 
the course which has never been tried. To go back 
to the principles which made our race great, the 
principles to which we have been recreant and there- 
fore have fallen an easy prey—this is the only invin- 
cible course. It is an opposition which evil Jews 
cannot understand and cannot defeat. 

In place of the way of doing business which Jew- 
ish dealers have introduced, let the business men of 
the country adopt the old way of the white man, 
when a man’s word was as good as his bond, and 
when business was service and not exploitation. 

_Let the men and women of the country learn how 
to buy, let them learn how to test quality in fabric 
and, food, instead of being dependent on price tags. 
The merchandising practices of this country, in the 
hands of ruthless exploiters, have all but ruined hon- 
est merchants. Let any dweller in a great city recall 
the last twenty years, how the Christian merchants 
have been growing fewer and fewer. Why? Is it 
because the owners of Jewish department stores are 
better business men? No! The Jewish merchants 
began the practice of filiing their store windows 
with goods that looked like the goods in reputable 
merchants’ windows, and sold them for a much lower 
price. The helpless public, no longer able to deter- 
mine the quality of goods, and guided solely by price 
tags, flocked to the Jews’ store. The result is that 
one hears everywhere in ordinary conversation the 
complaint that “everything is shoddy.” Of course 
it is, and it will remain so, until we educate people 
in the art of buying. That of itself will break down 
three-fourths of the abuses practiced in the commer- 
cial world today. 

Another contribution that can be made to the de- 
feat of Jewish subversive influence is the examina- 
tion of so-called “liberal” ideas, their source, their 


242 THE INTERNATIONAL JEW 


effect, their whole tendency. Men are thinking ideas 
today that poison them morally, socially and eco- 
nomically. These ideas are as deliberately shot into- 
society as poison gas was shot into ranks of soldiers 
in France. Our mental hospitality has been grossly 
abused, the public mind has been made a sewer. The 
time has come for a custom barrier to be raised for 
the examination of imported ideas. Unrestricted 
immigration of ideas has been as bad for the Ameri- 
can mentality as unrestricted immigration of people 
has been for American society. 

We have taken our amusements without thought 
of what was behind them in the way of deliberate 
intent to make us common and careless and coarse. 
We have read our newspapers, wholly innocent of 
the propaganda mixed with the news. We have even 
taken our religion in a Judaized form, without 
troubling to inquire whether it squared with the 
Bible, the textbook of religion. We have read our 
novels and have failed to see what serum the author 
was injecting along with his story. And all this 
has been possible because we have been asleep, en- 
joying, as we thought, a life which was swiftly being 
taken from us, and dreaming that the old principles 
still held sway. 

It is perfectly obvious that the cure for all this is 
to become awake, alert, to challenge the foreign in- 
fluence, and to seek out again the principles which 
gave us our greatness. 

‘We have been weaned away from our natural lead- 
ers. We have been taught to look to those who can- 
not even speak our language and who do not hold 
our institutions dear. A people that turns from its 
own leaders, or a people whose leaders have been 
turned from the sacred responsibilities of the high 
office of leading, is in a precarious position, and be- 
comes an easy victim to confusion of soul. There is 
a dearth of voices in the land today, the prophets 
are dumb, or are reading beautiful essays to the 
people. ’ Suspicion has been sowed like darnel seed 
between classes of the same race, the people have been 


AN ADDRESS TO “GENTILES” ON THE JEWISH PROBLEM 243 


broken up, and the subversive Jewish influence sup- 
ports the oligarchy of unserviceable wealth at one 
end of the social scale, while it stimulates the baser 
elements of industrial unrest at the other end. And 
the race thus rent asunder to its own undoing, does 
not see this—capital does not see, and labor does 
not see—that the leaders of chaos are alien in blood 
and soul. 

To keep American and Christian the school, the 
church, the legislature, the jury room and the Goy- 
ernment, is the most potent resistance that can be 
made to the evil influences which have been upon us 
and which this series of articles has partly uncov- 
ered. The strength of all subversive influence is in 
proportion as we cease to be what we ought to be. 
The evil influences surrounding this people can suc- 
ceed only as they change this people into something 
less than it ought to be. Therefore, to go back to 
the old landmarks, whereby we made all the progress 
we ever made, is not only the part of wisdom, but the 
need of the hour. The school must be cleansed. The 
jury box must be kept inviolate—trial by jury has 
almost disappeared in Jewish New York. ‘The 
church must be un-Judaized and Christianized. The 
Government must be Americanized. Let there be 
the utmost freedom of thought and speech, but let 
there be also with it a discrimination which will pre- 
vent the people being victimized by every spurious 
idea, every “gold brick” economic proposal which 
comes along. ‘It needs only that men be awake to 
their better interests and to leave no place in their 
scheme of life for the practices which destroy the 
very foundations of confidence. 

Surely it must be understood by this time that the 
Jews rule, not by reason of their brilliance or their 
money, but by ideas which are not even properly 
Jewish, but Babylonian. They have captured the 
castle from within. They have been able to do so 
only because of our ignorance of the lineage and 
dignity of the stock of ideas upon which our civiliza- 
tion has been founded. Our people needs to engraft 


244 THE INTERNATIONAL JEW 


itself again on the parent tree and draw again the 
sustenance which made it great and fruitful. 

Many so-called “gentiles” are somewhat affected 
by the Jews’ wails of “persecution.” ‘This has been 
sufficiently discussed in previous articles, but “gen- 
tiles” can further contribute to the solution of the 
Jewish Question by looking about them to see if they 
can discover any evidence of “persecution” here— 
unless it be persecution of the Christians by the or- 
ganized agencies of the Jews! In this month’s 
Atlantic Monthly a Jewish rabbi, who undoubtedly 
knows better, assumes that his race is a hated race. 
He rather enjoys the thought and accepts it as a 
distinctive honor. Our “gentile” might also observe 
how untrue this is—how, indeed, in this mixture of 
nations, the Jew gets off with less even of the harm- 
less kind of racial animosity than any other foreign 
admixture. 

Above all, the “gentile,” so-called, who in ninety 
cases out of every one hundred is no gentile at all 
(as the Jews may well admit) will do well to avoid 
fear. Nothing is more abject than “the fear of the 
Jew,” and nothing more disastrous to the Jew than 
the tactics he employs to sustain that fear. The 
Jewish subversive power has been powerful only for 
evil and only where there was a disposition to evil. 
It has never yet succeeded in bringing shame or 
confusion to the right. 

Indeed, there is one sure way of gaining the 
respect of the Jew, and that is, Tell The Truth. No 
one knows better than the Jew whether statements 
made about Jews are true or not. “Gentiles” may 
never be certain whether a statement made about 
the Jews may be relied upon, but Jews always know. 
That is why prejudice, abuse, hatred, scorn, ridicule, 
false charges roll off them as water off a duck. The 
Jews have never in all their history feared the lies 
of their enemies; but they have feared the truth. 
And if they only fear the truth in the ancient sense, 
not to be afraid of it but to fear to violate it, and 
to fear to have the truth testify against them, then 


AN ADDRESS TO “GENTILES” ON THE JEWISH PROBLEM 245 


the day of Judah’s return to standing has come. The 
truth is Judah’s friend, and Israel’s friend, and the 
world’s friend. It makes hard demands; it is some- 
times not easy to speak and harder still to hear; 
but the truth heals, as Judah is due to discover. 

There is this to say, that among the many thou- 
sands of persons who have written to TuHp DeaRBoRN 
INDEPENDENT confirming out of their own observa- 
tion and experience the statements made in this se- 
ries of articles, there has been a most gratifying 
absence of the spirit of violence. At the beginning 
a few rabid Jew-baiters made themselves known and 
expressed their hope that at last a regular program 
of pogroms was to be instituted. We never knew 
how far these advances were made with knowledge 
of the Jewish leaders, but we do know that for a 
year and a half in this United States the Jewish 
press, and Jewish thugs, and Jewish politicians, and 
even some of the most respectable of the Jewish 
organizations did their utmost, and in some of the 
strangest ways, to compel this Study of the Jewish 
Question to lead into violence and disorder. There 
was nothing that the Jewish leaders more des- 
perately desired or more tirelessly worked for. 

That was their first setback. Everywhere else in 
the world they had always been able to foment this 
sort of thing and label it “anti-Semitism.” The 
label “anti-Semitism” is one of the choicest weapons 
in the Jewish armory. But in the United States 
their plan failed. It is their first notification that 
in this country the Question is going to be solved; 
it is not to be given a new lease of life by following 
the old mistakes. 

THE DEARBORN INDEPENDENT knows the temper of 
the American people on this question, that it is cool, 
fair, and somewhat more determined than it for- 
merly was. But the Jews know this temper better 
than anyone else. Hence the magnitude and superb 
rashness of the propaganda with which they are lit- 
erally flooding the country. Tim DeEarsorn INpz- 
PENDENT is grateful for the flood of Jewish propa- 


246 THE INTERNATIONAL JEW 


ganda. It has served in hundreds of: important 
cases to give the confirmation to our statements 
which was wanted. Jewish literature has been a 
powerful informer of the gravity of the Jewish 
Question in the United States. The result was not 
what the Jewish leaders wished, of course, but it 
was serviceable to the truth just the same. 

Now that the Question is open, now that the press 
is able to print “Jew” when necessary, now that a 
bunch of keys has been provided by which the 
people may unlock doors and make further inquiries, 
THE Derarsorn INDEPENDENT will follow other as- 
pects of the Question, discussing them from time to 
time as circumstances may warrant. 





Issue of January 14, 1922, 





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The international Jew, the world’s 






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